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children ::: Sri Ramakrishna (quotes)
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object:ris
word class:root

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


OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
rise_above
the_riddle_of_Savitri
SEE ALSO


AUTH
Saint_Aldhelm

BOOKS
A_Book_of_Five_Rings_-_The_Classic_Guide_to_Strategy
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
A_Garden_of_Pomegranates_-_An_Outline_of_the_Qabalah
Agenda_Vol_02
Agenda_Vol_03
Agenda_Vol_04
Agenda_Vol_05
Agenda_Vol_06
Agenda_Vol_07
Agenda_Vol_08
Agenda_Vol_09
Agenda_Vol_10
Agenda_Vol_11
Agenda_Vol_12
Aion
Al-Fihrist
Amrita_Gita
Art_as_Experience
A_Treatise_on_Cosmic_Fire
Auguries_of_Innocence
Avatamsaka_Sutra
Awaken_the_Giant_Within
Beaten_Down__Silently_Suffering_Trauma
Becoming_the_Compassion_Buddha__Tantric_Mahamudra_for_Everyday_Life
Beyond_Good_and_Evil
Bhagavata_Purana
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
Brihadaranyaka_Upanishad
Choiceless_Awareness__A_Selection_of_Passages_for_the_Study_of_the_Teachings_of_J._Krishnamurti
City_of_God
Collected_Fictions
Collected_Poems
Compassionate_Action
Concentration_(book)
Confusion_Arises_as_Wisdom__Gampopa's_Heart_Advice_on_the_Path_of_Mahamudra
Conscious_Immortality
Contingency
Core_Integral
Creative_Evolution
Crime_and_Punishment
Crisis_of_European_Sciences_and_Transcendental_Phenomenology
Critique_of_Practical_Reason
Critique_of_Pure_Reason
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Dark_Night_of_the_Soul
Day_by_Day
De_Anima
Democracy_in_America
Depth_Psychology__Meditations_in_the_Field
Discipline_and_Punish__The_Birth_of_the_Prison
DND_DM_Guide_5E
Do_Androids_Dream_of_Electric_Sheep?
Ecce_Homo
Education_in_the_New_Age
Eloquent_Javascript
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Esoteric_Orders_and_Their_Work_and_The_Training_and_Work_of_the_Initiate
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Essential_Integral
Evolution_II
Experience_and_Nature
Face_to_Face
Falling_Into_Grace__Insights_on_the_End_of_Suffering
Faust
Fearless_Simplicity__The_Dzogchen_Way_of_Living_Freely_in_a_Complex_World
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Generating_the_Deity
God_Exists
Guru_Bhakti_Yoga
Guru_Yoga_(book)
Harry_Potter
Heart_of_Matter
Holy_Bible__King_James_Version
Holy_Bible__New_International_Version
Hopscotch
How_to_Free_Your_Mind_-_Tara_the_Liberator
How_to_Practice_Shamatha_Meditation__The_Cultivation_of_Meditative_Quiescene
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Hymns_to_the_Mystic_Fire
Hyperion
I_Am_That__Talks_with_Sri_Nisargadatta_Maharaj
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Integral_Spirituality
Introduction_To_The_Middle_Way__Chandrakirti's_Madhyamakavatara_with_Commentary_by_Dzongsar_Jamyang_Khyentse_Rinpoche
Isha_Upanishad
Japanese_Spirituality
josh_books
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Karmayogin
Kena_and_Other_Upanishads
Knowledge_of_the_Higher_Worlds
Know_Yourself
Kosmic_Consciousness
Labyrinths
Laughter__An_Essay_on_the_Meaning_of_the_Comic
Let_Me_Explain
Letters_On_Himself_And_The_Ashram
Letters_on_Occult_Meditation
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Love_and_Compassion_Is_My_Religion__A_Beginner's_Book_Into_Spirituality
Machik's_Complete_Explanation__Clarifying_the_Meaning_of_Chod
Magic_-_A_Treatise_on_Esoteric_Ethics
Magick_Without_Tears
Maharshis_Gospel
Mantras_Of_The_Mother
Manual_of_Zen_Buddhism
Maps_of_Meaning
Marriage_of_Sense_and_Soul
mcw
Meditation__Advice_to_Beginners
Meditation__The_First_and_Last_Freedom
Mere_Christianity
Metamorphoses
Metaphysics
Mind_-_Its_Mysteries_and_Control
Mining_for_Wisdom_Within_Delusion__Maitreya's_Distinction_Between_Phenomena_and_the_Nature_of_Phenomena_and_Its_Indian_and_Tibetan_Commentaries
Modern_Man_in_Search_of_a_Soul
Moral_Disengagement__How_Good_People_Can_Do_Harm_and_Feel_Good_About_Themselves
More_Answers_From_The_Mother
Mother_or_The_Divine_Materialism
My_Burning_Heart
Mysterium_Coniunctionis
Mysticism_and_Logic
Mysticism_Christian_and_Buddhist
Narads_Infinite_Lexicon_of_terms_for_Savitri
New_World_Translation_of_the_Holy_Scriptures
old_bookshelf
On_Belief
On_Education
On_Interpretation
On_Prayer
On_Savitri_(book)
On_the_Free_Choice_of_the_Will
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Orthodoxy
Paracelsus_as_a_Spiritual_Phenomenon
Parting_From_The_Four_Attachments__A_Commentary_On_Jetsun_Drakpa_Gyaltsen's_Song_Of_Experience_On_Mind_Training_And_The_View
Patanjali_Yoga_Sutras
Phenomenology_of_Perception
Phenomenology_of_Spirit
Philosophy_of_Dreams
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Preparing_for_the_Miraculous
Primordial_Purity__Oral_Instructions_on_the_Three_Words_That_Strike_the_Vital_Point
Principles_of_Morals
Process_and_Reality
Progressive_Stages_of_Meditation_on_Emptiness
Psychological_Assessment_of_Adult_Posttraumatic_States__Phenomenology,_Diagnosis,_and_Measurement
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Quotology
Raja-Yoga
Record_of_Yoga
Reflections_on_Silver_River
Rice_Eyes_Enlightenment_in_Dogens_Kitchen
Ride_the_Tiger__A_Survival_Manual_for_the_Aristocrats_of_the_Soul
Rig_Veda
Rilke_-_Poems
Savitri
Sayings_of_Sri_Ramakrishna
Sayings_of_Sri_Ramakrishna_(toc)
Schiller_-_Poems
Secrets_of_Heaven
Self-Enquiry
Self_Knowledge
Sermons
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Songs_of_Spiritual_Experience
Spiral_Dynamics
Spirituality
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Structure_and_Interpretation_of_Computer_Programs
Surprised_by_Joy__The_Shape_of_My_Early_Life
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
Talks
The_5_Dharma_Types
The_7_Habits_of_Highly_Effective_People
The_Abolition_of_Man
The_Act_of_Creation
The_Alchemy_of_Happiness
The_Archetypes_and_the_Collective_Unconscious
The_Art_of_Literature
The_Beyond_Mind_Papers__Vol_1_Transpersonal_and_Metatranspersonal_Theory
The_Beyond_Mind_Papers__Vol_2_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_3_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_4_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Bhagavad_Gita
The_Bible
The_Birth_of_Tragedy
The_Blue_Cliff_Records
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Lies
The_Book_of_Light
The_Book_of_Miracle
The_Book_of_Mormon__Another_Testament_of_Jesus_Christ
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Castle_of_Crossed_Destinies
The_Categories
The_Cloud_of_Unknowing_and_Other_Works
The_Confessions_of_Saint_Augustine
The_Creative_Mind
The_Crisis_Of_The_Modern_World
The_Deepest_Well__Healing_the_Long-Term_Effects_of_Childhood_Adversity
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Essential_Writings
The_Ever-Present_Origin
The_Externalization_of_the_Hierarchy
The_Eye_Of_Spirit
The_Four_Loves
The_Fundamental_Wisdom_of_the_Middle_Way__Ngrjuna's_Mlamadhyamakakrik
The_Future_of_Man
The_Future_Poetry
The_Gateless_Gate
The_Gay_Science
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Great_Gate_for_Accomplishing_Supreme_Enlightenment
The_Great_Secret_of_Mind__Special_Instructions_on_the_Nonduality_of_Dzogchen
The_Heart_Is_Noble__Changing_the_World_from_the_Inside_Out
The_Heart_of_the_Buddha's_Teaching__Transforming_Suffering_into_Peace
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Hidden_Words
The_Hiding_Place__The_Triumphant_True_Story_of_Corrie_Ten_Boom
The_Holy_Teaching_of_Vimalakirti__A_Mahayana_Scripture
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Interpretation_of_Dreams
The_Journals_of_Kierkegaard
The_Key_to_the_True_Kabbalah
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Little_Prince
The_Lotus_Sutra
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Narcissistic_Abuse_Recovery_Bible__Spiritual_Recovery_from_Narcissistic_and_Emotional_Abuse
The_Nectar_of_Manjushri's_Speech__A_Detailed_Commentary_on_Shantideva's_Way_of_the_Bodhisattva
The_Nicomachean_Ethics
The_Numerical_Discourses_of_the_Buddha__A_Complete_Translation_of_the_Anguttara_Nikaya
The_Odyssey
The_Origin_Of_Modern_Pranic_Healing_And_Arhatic_Yoga
The_Origin_of_Species
Theosophy
The_Paris_Review_Interviews
The_Path_Is_Everywhere__Uncovering_the_Jewels_Hidden_Within_You
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Philosophy_of_History
The_Power_of_Myth
The_Practice_of_Magical_Evocation
The_Practice_of_Psycho_therapy
The_Prince_(book)
The_Principia__Mathematical_Principles_of_Natural_Philosophy
The_Principles_of_Mathematics
The_Problems_of_Philosophy
The_Prophet
The_Recognition_Sutras__Illuminating_a_1,000-Year-Old_Spiritual_Masterpiece
The_Red_Book_-_Liber_Novus
The_Republic
The_Road_to_Serfdom
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
The_Sickness_Unto_Death
The_Spirit_of_the_Laws
The_Spiritual_Exercises
the_Stack
The_Study_and_Practice_of_Yoga
The_Suttanipata__An_Ancient_Collection_of_the_Buddha's_Discourses_Together_with_its_Commentaries
The_Sweet_Dews_of_Chan_Zen
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Book_of_Living_and_Dying
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Trial_and_Death_of_Socrates
The_Universe_in_a_Single_Atom__The_Convergence_of_Science_and_Spirituality
The_Use_and_Abuse_of_History
The_Varieties_of_Religious_Experience
The_Wave_in_the_Mind_-_Talks_and_Essays_on_the_Writer
The_Way_(book)
The_Way_of_a_Pilgrim_and_the_Pilgrim_Continues_His_Way
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Words_of_My_Perfect_Teacher
The_World_as_Will_and_Idea
The_Yoga_Sutras
The_Zen_Koan_as_a_means_of_Attaining_Enlightenment
This_is_It_&_Other_Essays_on_Zen_&_Spiritual_Experience
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Awakens_Swami_Sivananda
Thus_Spoke_Zarathustra
Tibetan_Yoga__Principles_and_Practices
Timaeus_-_Critias
Total_Freedom__The_Essential_Krishnamurti
Toward_the_Future
Treasure_Trove_of_Scriptural_Transmission__A_Commentary_on_the_Precious_Treasury_of_the_Basic_Space_of_Phenomena
Turning_Confusion_into_Clarity__A_Guide_to_the_Foundation_Practices_of_Tibetan_Buddhism
Twelve_Years_With_Sri_Aurobindo
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Wild_Ivy__A_Spiritual_Autobiography_of_Zen_Master_Hakuin
Words_Of_Long_Ago
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit
Zenrin-Kushu

IN CHAPTERS TITLE
00.01_-_The_Mother_on_Savitri
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
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Sri_Aurobindo_and_his_School
01.04_-_Sri_Aurobindos_Gita
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
01.10_-_Principle_and_Personality
01.14_-_Nicholas_Roerich
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
02.02_-_Rishi_Dirghatama
02.04_-_The_Right_of_Absolute_Freedom
02.06_-_Boris_Pasternak
02.07_-_George_Seftris
02.13_-_Rabindranath_and_Sri_Aurobindo
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.05_-_The_Spiritual_Genius_of_India
03.08_-_The_Spiritual_Outlook
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.12_-_The_Spirit_of_Tapasya
03.15_-_Origin_and_Nature_of_Suffering
03.16_-_The_Tragic_Spirit_in_Nature
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Readings_in_Savitri
05.01_-_At_the_Origin_of_Ignorance
05.03_-_Satyavan_and_Savitri
05.05_-_Of_Some_Supreme_Mysteries
05.08_-_True_Charity
05.09_-_Varieties_of_Religious_Experience
05.15_-_Sartrian_Freedom
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.33_-_The_Constants_of_the_Spirit
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.14_-_The_Divine_Suffering
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.26_-_Offering_and_Surrender
07.30_-_Sincerity_is_Victory
07.37_-_The_Psychic_Being,_Some_Mysteries
07.43_-_Music_Its_Origin_and_Nature
08.09_-_Spirits_in_Trees
08.18_-_The_Origin_of_Desire
08.32_-_The_Surrender_of_an_Inner_Warrior
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.09_-_The_Origin
1.008_-_The_Principle_of_Self-Affirmation
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
10.11_-_Savitri
1.01_-_Description_of_the_Castle
1.01_-_Historical_Survey
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Sri_Aurobindo
1.01_-_The_Offering
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_Priestly_Kings
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_Principle_of_Fire
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
10.35_-_The_Moral_and_the_Spiritual
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
10.37_-_The_Golden_Bridge
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_Preparing_for_the_Miraculous
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_The_Principle_of_Water
1.03_-_The_Spiritual_Being_of_Man
1.03_-_Time_Series,_Information,_and_Communication
1.04_-_Body,_Soul_and_Spirit
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Principle_of_Air
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_To_the_Priest_of_Rytan-ji
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Ritam
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Creative_Principle
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Principle_of_Earth
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_Origin_of_the_four_castes
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_Bridge_across_the_Afterlife
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_The_Primary_Data_of_Being
1.08_-_Civilisation_and_Barbarism
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
11.01_-_The_Opening_Scene_of_Savitri
11.04_-_The_Triple_Cord
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.1.1.08_-_Self-criticism
11.15_-_Sri_Aurobindo
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Seven_Rivers
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.13_-_Posterity_of_Dhruva
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Spirit
1.14_-_Descendants_of_Prithu
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Stress_of_the_Hidden_Spirit
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_On_love_of_money_or_avarice.
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_The_Triple_Status_of_Supermind
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_SUFFERING
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.18_-_On_Friendship
1.18_-_The_Perils_of_the_Soul
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
1.2.04_-_Sincerity
12.07_-_The_Double_Trinity
1.2.09_-_Consecration_and_Offering
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22_-_The_Necessity_of_the_Spiritual_Transformation
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_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Necromancy_and_Spiritism
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.39_-_The_Ritual_of_Osiris
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
14.06_-_Liberty,_Self-Control_and_Friendship
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.42_-_Osiris_and_the_Sun
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.45_-_Unserious_Conduct_of_a_Pupil
1.48_-_The_Corn-Spirit_as_an_Animal
1.4_-_Readings_in_the_Taittiriya_Upanishad
1.56_-_Marriage_-_Property_-_War_-_Politics
16.03_-_Mater_Gloriosa
1.61_-_Power_and_Authority
1.69_-_Original_Sin
19.18_-_On_Impurity
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
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-28_-_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
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-15_-_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
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-13_-_Our_best_friend
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-06-12_-_Fasting_and_spiritual_progress
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-30_-_Mental_constructions_and_experience
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Priestess_of_Panormita
1.ad_-_O_Christ,_protect_me!
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.anon_-_My_body,_in_its_withering
1.anon_-_The_Seven_Evil_Spirits
1.asak_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.asak_-_When_the_desire_for_the_Friend_became_real
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_Love_Springs_Eternal
1.bs_-_Seek_the_spirit,_forget_the_form
1.bs_-_The_soil_is_in_ferment,_O_friend
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Surrendering
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.fcn_-_Airing_out_kimonos
1.fcn_-_spring_rain
1f.lovecraft_-_Polaris
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_What_the_Moon_Brings
1.fs_-_Astronomical_Writings
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friend_And_Foe
1.fs_-_Friendship
1.fs_-_Germany_And_Her_Princes
1.fs_-_Parables_And_Riddles
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_The_Animating_Principle
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Driver
1.fs_-_The_Fairest_Apparition
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Pilgrim
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Triumph_Of_Love
1.fs_-_To_My_Friends
1.fs_-_To_The_Spring
1.fs_-_Two_Descriptions_Of_Action
1.fs_-_Variety
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.gnk_-_Siri_ragu_9.3_-_The_guru_is_the_stepping_stone
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_17_-_The_incomparable_lion-roar_of_doctrine_(from_The_Shodoka)
1.hcyc_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_26_-_The_moon_shines_on_the_river_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_45_-_Ah,_the_degenerate_materialistic_world!_(from_The_Shodoka)
1.hcyc_-_46_-_People_hear_the_Buddhas_doctrine_of_immediacy_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_58_-_The_incomparable_lion_roar_of_the_doctrine!_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_My_Brilliant_Image
1.hs_-_My_friend,_everything_existing
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Spring_and_all_its_flowers
1.hs_-_We_tried_reasoning
1.ia_-_The_Hand_Of_Trial
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.is_-_Every_day,_priests_minutely_examine_the_Law
1.is_-_To_write_something_and_leave_it_behind_us
1.jda_-_Raga_Gujri
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_Bright_Star
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jkhu_-_Gathering_Tea
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_Sharing_Eves_Apple
1.jk_-_Song_Of_Four_Faries
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Sepulchral_Inscription
1.jlb_-_The_Labyrinth
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Bring_Wine
1.jr_-_Description_Of_Love
1.jr_-_During_the_day_I_was_singing_with_you
1.jr_-_I_drink_streamwater_and_the_air
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_In_The_Waters_Of_Purity
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Let_Go_Of_Your_Worries
1.jr_-_Rise,_Lovers
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_The_Springtime_Of_Lovers_Has_Come
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Today_Im_out_wandering,_turning_my_skull
1.jr_-_Two_Friends
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_April
1.jwvg_-_By_The_River
1.jwvg_-_Playing_At_Priests
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_To_My_Friend_-_Ode_I
1.kaa_-_The_Friend_Beside_Me
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Having_Crossed_The_River
1.kbr_-_Having_crossed_the_river
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_The_Bride-Soul
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.khc_-_Idle_Wandering
1.ki_-_blown_to_the_big_river
1.ki_-_into_morning-glories
1.ki_-_rice_seedlings
1.ki_-_spring_begins
1.ki_-_spring_day
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Autumn_River_Song
1.lb_-_Ballads_Of_Four_Seasons:_Spring
1.lb_-_Bringing_in_the_Wine
1.lb_-_Changgan_Memories
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Drinking_in_the_Mountains
1.lb_-_Drinking_With_Someone_In_The_Mountains
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_In_Spring
1.lb_-_I_say_drinking
1.lb_-_Jade_Stairs_Grievance
1.lb_-_Marble_Stairs_Grievance
1.lb_-_Mountain_Drinking_Song
1.lb_-_Nefarious_War
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_The_Cold_Clear_Spring_At_Nanyang
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_The_way_is_difficult_and_very_intricate
1.lla_-_To_learn_the_scriptures_is_easy
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_Christmas_Blessings
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Christmastide
1.lovecraft_-_Egyptian_Christmas
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Conscript
1.mah_-_Kill_me-_my_faithful_friends
1.mah_-_Your_spirit_is_mingled_with_mine
1.mb_-_as_they_begin_to_rise_again
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_first_day_of_spring
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_heat_waves_shimmering
1.mb_-_I_have_heard_that_today_Hari_will_come
1.mb_-_now_the_swinging_bridge
1.mb_-_O_my_friends
1.mb_-_spring_rain
1.mb_-_the_passing_spring
1.mb_-_wrapping_the_rice_cakes
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_Buddhas_Satori
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.okym_-_10_-_With_me_along_the_strip_of_Herbage_strown
1.okym_-_30_-_What,_without_asking,_hither_hurried_whence?
1.okym_-_33_-_Then_to_the_rolling_Heavn_itself_I_cried
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_48_-_While_the_Rose_blows_along_the_River_Brink
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.okym_-_72_-_Alas,_that_Spring_should_vanish_with_the_Rose!
1.okym_-_7_-_Come,_fill_the_Cup,_and_in_the_Fire_of_Spring
1.pbs_-_A_Bridal_Song
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Epigram_III_-_Spirit_of_Plato
1.pbs_-_Evening._To_Harriet
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Fragment_-_Great_Spirit
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_-_Is_It_That_In_Some_Brighter_Sphere
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_Of_A_Sonnet_-_To_Harriet
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_I_Faint,_I_Perish_With_My_Love!
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_To_A_Critic
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_On_Keats,_Who_Desired_That_On_His_Tomb_Should_Be_Inscribed--
1.pbs_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_Prince_Athanase
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Song._To_--_[Harriet]
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_The_Death_Knell_Is_Ringing
1.pbs_-_The_Irishmans_Song
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_To_Coleridge
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_Unrisen_Splendour_Of_The_Brightest_Sun
1.pbs_-_Wine_Of_The_Fairies
1.pbs_-_Written_At_Bracknell
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Sancta_Maria
1.poe_-_Spirits_Of_The_Dead
1.poe_-_The_Bridal_Ballad
1.poe_-_The_Divine_Right_Of_Kings
1.poe_-_The_Forest_Reverie
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_The_River
1.pp_-_Raga_Dhanashri
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Cristina
1.rb_-_Mesmerism
1.rb_-_Nationality_In_Drinks
1.rb_-_O_Lyric_Love
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Patriot
1.rb_-_Waring
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmr_-_Early_Spring
1.rmr_-_Interior_Portrait
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Sacrifice
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_Brink_Of_Eternity
1.rt_-_Friend
1.rt_-_Krishnakali
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_One_Day_In_Spring....
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_Prisoner
1.rt_-_Purity
1.rt_-_Superior
1.rt_-_The_Gardener_X_-_Let_Your_Work_Be,_Bride
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rwe_-_Experience
1.rwe_-_Friendship
1.rwe_-_In_Memoriam
1.rwe_-_Mithridates
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Spiritual_Laws
1.rwe_-_The_River_Note
1.rwe_-_Two_Rivers
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.sb_-_Gathering_the_Mind
1.sb_-_Refining_the_Spirit
1.sb_-_Spirit_and_energy_should_be_clear_as_the_night_air
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sfa_-_How_Virtue_Drives_Out_Vice
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_Laus_Trinitati_-_Antiphon_for_the_Trinity
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_nobilissima_viriditas
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.shvb_-_O_virga_mediatrix_-_Alleluia-verse_for_the_Virgin
1.sig_-_Humble_of_Spirit
1.sig_-_Rise_and_open_the_door_that_is_shut
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_The_fire_rises_in_me
1.snt_-_We_awaken_in_Christs_body
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srd_-_Krishna_Awakes
1.srmd_-_Hundreds_of_my_friends_became_enemies
1.srm_-_Disrobe,_show_Your_beauty_(from_The_Marital_Garland_of_Letters)
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.srm_-_The_Marital_Garland_of_Letters
1.ss_-_To_glorify_the_Way_what_should_people_turn_to
1.stav_-_You_are_Christs_Hands
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_Night-Flowering_Cactus
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_Reply_To_A_Friend
1.tr_-_Rise_Above
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wb_-_Auguries_of_Innocence
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wb_-_To_see_a_world_in_a_grain_of_sand_(from_Auguries_of_Innocence)
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_A_Drinking_Song
1.wby_-_A_Drunken_Mans_Praise_Of_Sobriety
1.wby_-_A_Friends_Illness
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Friends
1.wby_-_Her_Triumph
1.wby_-_Lines_Written_In_Dejection
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Hearing_That_The_Students_Of_Our_New_University_Have_Joined_The_Agitation_Against_Immoral_Literat
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_The_Apparitions
1.wby_-_The_Dancer_At_Cruachan_And_Cro-Patrick
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Old_Men_Admiring_Themselves_In_The_Water
1.wby_-_The_Pilgrim
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Spirit_Medium
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.whitman_-_American_Feuillage
1.whitman_-_A_Riddle_Song
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Debris
1.whitman_-_Despairing_Cries
1.whitman_-_Elemental_Drifts
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_I_Hear_America_Singing
1.whitman_-_Inscription
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Long,_Too_Long_America
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_Offerings
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Pensive_And_Faltering
1.whitman_-_Primeval_My_Love_For_The_Woman_I_Love
1.whitman_-_Rise,_O_Days
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_The_Prairie_States
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_To_A_Certain_Cantatrice
1.whitman_-_To_A_Historian
1.whitman_-_To_Rich_Givers
1.whitman_-_Trickle,_Drops
1.whitman_-_Two_Rivulets
1.whitman_-_Wandering_At_Morn
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Slumber_did_my_Spirit_Seal
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_British_Freedom
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Drifting_on_the_Lake
1.ww_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Sonnet_Composed_At_----_Castle
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Spanish_Guerillas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Surprised_By_Joy
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
1.ww_-_The_French_And_the_Spanish_Guerillas
1.ww_-_The_Happy_Warrior
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_To_A_Distant_Friend
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_in_March
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.yb_-_spring_rain
1.ym_-_Nearing_Hao-pa
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Road_of_Trials
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Surrender,_Self-Offering_and_Consecration
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.04_-_ON_PRIESTS
2.04_-_The_Living_Church_and_Christ-Omega
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.09_-_Memory,_Ego_and_Self-Experience
2.0_-_THE_ANTICHRIST
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.12_-_The_Origin_of_the_Ignorance
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_Power_of_Right_Attitude
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
22.04_-_On_The_Brink(I)
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Feminine_Polarity_of_ZO
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_The_Triple_Transformation
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.03_-_Aristotle
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
2.4.1_-_Human_Relations_and_the_Spiritual_Life
25.07_-_TEARS_OF_GRIEF
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
29.05_-_The_Bride_of_Brahman
30.03_-_Spirituality_in_Art
30.18_-_Boris_Pasternak
3.01_-_Love_and_the_Triple_Path
3.01_-_Sincerity
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.02_-_Aridity_in_Prayer
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.08_-_Of_Equilibrium
3.08_-_Purification
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.1.23_-_The_Rishi
3.12_-_Of_the_Bloody_Sacrifice
3.16.2_-_Of_the_Charge_of_the_Spirit
3.19_-_Of_Dramatic_Rituals
32.03_-_In_This_Crisis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
33.03_-_Muraripukur_-_I
33.05_-_Muraripukur_-_II
33.08_-_I_Tried_Sannyas
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.5.01_-_Aphorisms
35.02_-_Hymn_to_Hara-Gauri
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.04_-_The_Story_Of_Rishi_Yajnavalkya
3.7.2.06_-_Appendix_II_-_A_Clarification
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_GOLD_AND_SPIRIT
4.03_-_Prayer_to_the_Ever-greater_Christ
4.04_-_In_the_Total_Christ
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
41.03_-_Bengali_Poems_of_Sri_Aurobindo
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.1.4_-_Resistances,_Sufferings_and_Falls
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4_-_Additional_Aphorisms
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
7.08_-_Sincerity
7.09_-_Right_Judgement
7.5.21_-_The_Pilgrim_of_the_Night
7.5.32_-_Krishna
7.5.60_-_Divine_Hearing
7_-_Yoga_of_Sri_Aurobindo
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_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_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
Conversations_with_Sri_Aurobindo
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
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.
Evening_Talks_With_Sri_Aurobindo
Gods_Script
Liber_46_-_The_Key_of_the_Mysteries
r1927_07_30_-_Record_of_Drishti
Sayings_of_Sri_Ramakrishna_(text)
Story_of_the_Warrior_and_the_Captive
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Dream_of_a_Ridiculous_Man
The_First_Epistle_of_Paul_to_the_Corinthians
The_House_of_Asterion
The_Pilgrims_Progress
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World

IN CHAPTERS CLASSNAME
1.rmr_-_Abishag
1.rmr_-_Adam
1.rmr_-_Again_and_Again
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_A_Sybil
1.rmr_-_Autumn
1.rmr_-_Autumn_Day
1.rmr_-_A_Walk
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Blank_Joy
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Child_In_Red
1.rmr_-_Death
1.rmr_-_Dedication
1.rmr_-_Dedication_To_M...
1.rmr_-_Early_Spring
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_English_translationGerman
1.rmr_-_Eve
1.rmr_-_Evening
1.rmr_-_Evening_Love_Song
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Extinguish_Thou_My_Eyes
1.rmr_-_Falconry
1.rmr_-_Falling_Stars
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Fire's_Reflection
1.rmr_-_For_Hans_Carossa
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Going_Blind
1.rmr_-_Greek_Love-Talk
1.rmr_-_Growing_Old
1.rmr_-_Heartbeat
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_Interior_Portrait
1.rmr_-_In_The_Beginning
1.rmr_-_Lady_At_A_Mirror
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_Lament
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rmr_-_Little_Tear-Vase
1.rmr_-_Loneliness
1.rmr_-_Losing
1.rmr_-_Love_Song
1.rmr_-_Moving_Forward
1.rmr_-_Music
1.rmr_-_My_Life
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Palm
1.rmr_-_Parting
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Put_Out_My_Eyes
1.rmr_-_Rememberance
1.rmr_-_Sacrifice
1.rmr_-_Self-Portrait
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Slumber_Song
1.rmr_-_Solemn_Hour
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Song_Of_The_Sea
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Spanish_Dancer
1.rmr_-_Sunset
1.rmr_-_Telling_You_All
1.rmr_-_The_Alchemist
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Future
1.rmr_-_The_Grown-Up
1.rmr_-_The_Last_Evening
1.rmr_-_The_Lovers
1.rmr_-_The_Neighbor
1.rmr_-_The_Panther
1.rmr_-_The_Poet
1.rmr_-_The_Sisters
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Spanish_Dancer
1.rmr_-_The_Swan
1.rmr_-_The_Unicorn
1.rmr_-_The_Voices
1.rmr_-_The_Wait
1.rmr_-_Time_and_Again
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_Water_Lily
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rmr_-_What_Survives
1.rmr_-_Woman_in_Love
1.rmr_-_World_Was_In_The_Face_Of_The_Beloved
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
0.00a_-_Participants_in_the_Evening_Talks
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_Publishers_Note_C
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.00_-_To_the_Reader
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
0_1956-08-10
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-12-12
0_1956-12-26
0_1957-01-01
0_1957-01-18
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-09-27
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-25a
0_1958-07-25b
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-09-19
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-11-30
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-13
0_1959-04-21
0_1959-04-23
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-13a
0_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-08-15
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0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-06-10
0_1970-06-13
0_1970-06-17
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-08-22
0_1970-09-02
0_1970-09-05
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-23
0_1970-09-26
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-24
0_1970-10-28
0_1970-10-31
0_1970-11-04
0_1970-11-07
0_1970-11-14
0_1970-11-18
0_1970-11-21
0_1970-11-25
0_1970-11-28
0_1970-12-02
0_1970-12-03
0_1971-01-01
0_1971-01-11
0_1971-01-16
0_1971-01-17
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-03
0_1971-02-10
0_1971-02-13
0_1971-02-21
0_1971-02-24
0_1971-02-27
0_1971-03-03
0_1971-03-04
0_1971-03-05
0_1971-03-06
0_1971-03-10
0_1971-03-13
0_1971-03-17
0_1971-03-24
0_1971-03-27
0_1971-03-31
0_1971-04-01
0_1971-04-03
0_1971-04-07
0_1971-04-10
0_1971-04-11
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-04-29
0_1971-04-Undated
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-05-19
0_1971-05-22
0_1971-05-26
0_1971-05-27
0_1971-05-29
0_1971-05-30
0_1971-06-02
0_1971-06-05
0_1971-06-09
0_1971-06-12
0_1971-06-16
0_1971-06-23
0_1971-06-26
0_1971-06-30
0_1971-07-03
0_1971-07-10
0_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-07-24
0_1971-07-28
0_1971-07-31
0_1971-08-04
0_1971-08-07
0_1971-08-11
0_1971-08-14
0_1971-08-18
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-08-Undated
0_1971-09-01
0_1971-09-04
0_1971-09-08
0_1971-09-11
0_1971-09-14
0_1971-09-15
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-09
0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-23
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-17
0_1971-11-20
0_1971-11-24
0_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-13
0_1971-12-15
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1971-12-27
0_1971-12-29a
0_1971-12-29b
0_1972-01-01
0_1972-01-02
0_1972-01-05
0_1972-01-08
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-29
0_1972-01-30
0_1972-02-01
0_1972-02-02
0_1972-02-05
0_1972-02-07
0_1972-02-08
0_1972-02-09
0_1972-02-10
0_1972-02-11
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-23
0_1972-02-26
0_1972-03-04
0_1972-03-08
0_1972-03-10
0_1972-03-11
0_1972-03-15
0_1972-03-17
0_1972-03-18
0_1972-03-19
0_1972-03-22
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-06
0_1972-04-08
0_1972-04-12
0_1972-04-13
0_1972-04-15
0_1972-04-19
0_1972-04-22
0_1972-04-26
0_1972-04-29
0_1972-05-04
0_1972-05-06
0_1972-05-13
0_1972-05-17
0_1972-05-19
0_1972-05-24
0_1972-05-26
0_1972-05-27
0_1972-05-31
0_1972-06-03
0_1972-06-07
0_1972-06-10
0_1972-06-14
0_1972-06-17
0_1972-06-23
0_1972-06-24
0_1972-06-28
0_1972-07-01
0_1972-07-08
0_1972-07-12
0_1972-07-15
0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-07-29
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-19
0_1972-08-26
0_1972-08-30
0_1972-09-06
0_1972-09-09
0_1972-09-13
0_1972-09-16
0_1972-09-20
0_1972-09-30
0_1972-10-07
0_1972-10-11
0_1972-10-18
0_1972-10-21
0_1972-10-25
0_1972-10-28
0_1972-11-04
0_1972-11-08
0_1972-11-11
0_1972-11-22
0_1972-11-25
0_1972-11-26
0_1972-12-02
0_1972-12-06
0_1972-12-09
0_1972-12-13
0_1972-12-16
0_1972-12-20
0_1972-12-23
0_1972-12-26
0_1972-12-27
0_1972-12-30
0_1973-01-01
0_1973-01-03
0_1973-01-10
0_1973-01-17
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-28
0_1973-03-03
0_1973-03-07
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-19
0_1973-03-21
0_1973-03-24
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-10
0_1973-04-11
0_1973-04-14
0_1973-04-18
0_1973-04-25
0_1973-04-29
0_1973-04-30
0_1973-05-05
0_1973-05-09
0_1973-05-14
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
04.37_-_To_the_Heights-XXXVII
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.42_-_To_the_Heights-XLII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.020_-_The_World_and_Our_World
10.21_-_Short_Notes_-_4-_Ego
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Objects_of_Imitation.
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Principle_of_Air
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Principle_of_Earth
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Light
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Plot_must_be_a_Unity.
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_(Plot_continued.)_Definitions_of_Simple_and_Complex_Plots.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.02_-_Creation_by_the_Word
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.05_-_Essence_of_Inspiration
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.08_-_Self-criticism
1.1.1.09_-_Correction_by_Second_Inspiration
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_'quantitative_parts'_of_Tragedy_defined.
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_On_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_On_Self-Knowledge
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_DONJON
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_Talking
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.2.2.06_-_Genius
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_NIGHT
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.4.2.02_-_The_English_Bible
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
16.04_-_Maximes
16.05_-_Distiques
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.00_-_Translations
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
19.11_-_Old_Age
1912_11_02p
1912_11_03p
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_02p
1912_12_03p
1912_12_05p
1912_12_07p
1912_12_10p
1912_12_11p
19.12_-_Of_The_Self
1913_02_05p
1913_02_08p
1913_02_10p
1913_02_12p
1913_03_13p
1913_05_11p
1913_06_15p
1913_06_17p
1913_06_18p
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19.13_-_Of_the_World
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19.14_-_The_Awakened
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19.15_-_On_Happiness
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19.16_-_Of_the_Pleasant
1917_01_04p
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19.17_-_On_Anger
1918_07_12p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1933_12_23p
1935_01_04p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_21
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_03
1960_06_08
1960_06_16
1960_06_22
1960_06_29
1960_07_06
1960_07_13
1960_07_19
1960_08_24
1960_08_27
1960_10_24
1960_11_10
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1961_07_27
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_02_28?_-_73
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_21
1969_08_28
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969_09_04_-_143
1969_09_07_-_145
1969_09_14
1969_09_17
1969_09_18
1969_09_22
1969_09_23
1969_09_26
1969_09_27
1969_09_29
1969_09_30
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_06
1969_10_07
1969_10_10
1969_10_13
1969_10_15
1969_10_17
1969_10_18
1969_10_19
1969_10_21
1969_10_23
1969_10_24
1969_10_28
1969_10_29
1969_10_30
1969_10_31
1969_11_07
1969_11_08?
1969_11_13
1969_11_15
1969_11_16
1969_11_18
1969_11_24
1969_11_25
1969_11_26
1969_11_27?
1969_12_01
1969_12_03
1969_12_04
1969_12_05
1969_12_07
1969_12_08
1969_12_09
1969_12_11
1969_12_13
1969_12_14
1969_12_15
1969_12_17
1969_12_18
1969_12_21
1969_12_22
1969_12_23
1969_12_26
1969_12_28
1969_12_29?
1969_12_31
1970_01_01
1970_01_03
1970_01_04
1970_01_06
1970_01_07
1970_01_08
1970_01_09
1970_01_10
1970_01_12
1970_01_13?
1970_01_15
1970_01_17
1970_01_20
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_26
1970_01_27
1970_01_28
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_04
1970_02_05
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_06?
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970_03_13
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_19?
1970_03_21
1970_03_24
1970_03_25
1970_03_27
1970_03_29
1970_03_30
1970_04_01
1970_04_02
1970_04_03
1970_04_04
1970_04_06
1970_04_07
1970_04_08
1970_04_09
1970_04_10
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970_04_15
1970_04_17
1970_04_18
1970_04_19_-_484
1970_04_20_-_485
1970_04_21_-_490
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970_04_29
1970_04_30
1970_05_01
1970_05_02
1970_05_03?
1970_05_12
1970_05_13?
1970_05_15
1970_05_16
1970_05_17
1970_05_21
1970_05_22
1970_05_23
1970_05_24
1970_05_25
1970_05_28
1970_06_01
1970_06_02
1970_06_03
1970_06_04
1970_06_05
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_An_Oath
1.ac_-_At_Sea
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Independence
1.ac_-_Leah_Sublime
1.ac_-_Logos
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Optimist
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Atheist
1.ac_-_The_Buddhist
1.ac_-_The_Disciples
1.ac_-_The_Five_Adorations
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Hermit
1.ac_-_The_Interpreter
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Pentagram
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Rose_and_the_Cross
1.ac_-_The_Tent
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
1.ad_-_O_Christ,_protect_me!
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_O_wave!_Plunge_headlong_into_the_dark_seas_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_A_drum_beats
1.anon_-_But_little_better
1.anon_-_Eightfold_Fence.
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_My_body,_in_its_withering
1.anon_-_Others_have_told_me
1.anon_-_Plucking_the_Rushes
1.anon_-_Song_of_Creation
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.anon_-_The_Song_of_Songs
1.ap_-_The_Universal_Prayer
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1.asak_-_Beg_for_Love
1.asak_-_Detached_You_are,_even_from_your_being
1.asak_-_If_you_do_not_give_up_the_crowds
1.asak_-_If_you_keep_seeking_the_jewel_of_understanding
1.asak_-_In_my_heart_Thou_dwellest--else_with_blood_Ill_drench_it
1.asak_-_In_the_school_of_mind_you
1.asak_-_Love_came
1.asak_-_Love_came_and_emptied_me_of_self
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_My_Beloved-_dont_be_heartless_with_me
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_Nothing_but_burning_sobs_and_tears_tonight
1.asak_-_On_Unitys_Way
1.asak_-_Piousness_and_the_path_of_love
1.asak_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.asak_-_Sorrow_looted_this_heart
1.asak_-_The_day_Love_was_illumined
1.asak_-_The_sum_total_of_our_life_is_a_breath
1.asak_-_This_is_My_Face,_said_the_Beloved
1.asak_-_Though_burning_has_become_an_old_habit_for_this_heart
1.asak_-_Whatever_road_we_take_to_You,_Joy
1.asak_-_When_the_desire_for_the_Friend_became_real
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.at_-_Crossing_the_Bar
1.at_-_Flower_in_the_crannied_wall
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.at_-_The_Human_Cry
1.bd_-_Endless_Ages
1.bni_-_Raga_Ramkali
1.bs_-_Bulleh_has_no_identity
1.bs_-_Bulleh!_to_me,_I_am_not_known
1.bs_-_Chanting,_chanting_the_Beloveds_name
1.bsf_-_Do_not_speak_a_hurtful_word
1.bsf_-_Fathom_the_ocean
1.bsf_-_For_evil_give_good
1.bsf_-_His_grace_may_fall_upon_us_at_anytime
1.bsf_-_I_thought_I_was_alone_who_suffered
1.bsf_-_Like_a_deep_sea
1.bsf_-_On_the_bank_of_a_pool_in_the_moor
1.bsf_-_Raga_Asa
1.bsf_-_The_lanes_are_muddy_and_far_is_the_house
1.bsf_-_Turn_cheek
1.bsf_-_Wear_whatever_clothes_you_must
1.bsf_-_Why_do_you_roam_the_jungles?
1.bsf_-_You_are_my_protection_O_Lord
1.bsf_-_You_must_fathom_the_ocean
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_If_the_divine_is_found_through_ablutions
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_Look_into_Yourself
1.bs_-_Love_Springs_Eternal
1.bs_-_One_Point_Contains_All
1.bs_-_One_Thread_Only
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_Seek_the_spirit,_forget_the_form
1.bs_-_The_moment_I_bowed_down
1.bs_-_The_preacher_and_the_torch_bearer
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bs_-_this_love_--_O_Bulleh_--_tormenting,_unique
1.bsv_-_Dont_make_me_hear_all_day
1.bsv_-_Make_of_my_body_the_beam_of_a_lute
1.bsv_-_The_eating_bowl_is_not_one_bronze
1.bsv_-_The_pot_is_a_God
1.bsv_-_The_Temple_and_the_Body
1.bsv_-_The_waters_of_joy
1.bsv_-_Where_they_feed_the_fire
1.bs_-_What_a_carefree_game_He_plays!
1.bs_-_You_alone_exist-_I_do_not,_O_Beloved!
1.bs_-_Your_love_has_made_me_dance_all_over
1.bs_-_Your_passion_stirs_me
1.bts_-_Invocation
1.bts_-_Love_is_Lord_of_All
1.bts_-_The_Bent_of_Nature
1.bts_-_The_Mists_Dispelled
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.cj_-_To_Be_Shown_to_the_Monks_at_a_Certain_Temple
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_Consumed_in_Grace
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.ct_-_Creation_and_Destruction
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_One_Legged_Man
1.ct_-_Surrendering
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_Lead_us_up_beyond_light
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1.dz_-_A_Zen_monk_asked_for_a_verse_-
1.dz_-_Ching-chings_raindrop_sound
1.dz_-_Coming_or_Going
1.dz_-_Impermanence
1.dz_-_In_the_stream
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_Like_tangled_hair
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_The_track_of_the_swan_through_the_sky
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.dz_-_The_whirlwind_of_birth_and_death
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1.dz_-_True_person_manifest_throughout_the_ten_quarters_of_the_world
1.dz_-_Viewing_Peach_Blossoms_and_Realizing_the_Way
1.dz_-_Wonderous_nirvana-mind
1.dz_-_Worship
1.dz_-_Zazen
1.ey_-_Socrates
1.fcn_-_a_dandelion
1.fcn_-_Airing_out_kimonos
1.fcn_-_cool_clear_water
1.fcn_-_From_the_mind
1.fcn_-_hands_drop
1.fcn_-_loneliness
1.fcn_-_on_the_road
1.fcn_-_skylark_in_the_heavens
1.fcn_-_spring_rain
1.fcn_-_To_the_one_breaking_it
1.fcn_-_whatever_I_pick_up
1.fcn_-_without_a_voice
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_A_Peculiar_Ideal
1.fs_-_A_Problem
1.fs_-_Archimedes
1.fs_-_Astronomical_Writings
1.fs_-_Beauteous_Individuality
1.fs_-_Breadth_And_Depth
1.fs_-_Carthage
1.fs_-_Cassandra
1.fs_-_Columbus
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dangerous_Consequences
1.fs_-_Difference_Of_Station
1.fs_-_Different_Destinies
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Evening
1.fs_-_Fame_And_Duty
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Female_Judgment
1.fs_-_Fortune_And_Wisdom
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friend_And_Foe
1.fs_-_Friendship
1.fs_-_Geniality
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Germany_And_Her_Princes
1.fs_-_Greekism
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honors
1.fs_-_Honor_To_Woman
1.fs_-_Hope
1.fs_-_Human_Knowledge
1.fs_-_Hymn_To_Joy
1.fs_-_Inside_And_Outside
1.fs_-_Jove_To_Hercules
1.fs_-_Light_And_Warmth
1.fs_-_Longing
1.fs_-_Love_And_Desire
1.fs_-_Majestas_Populi
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_My_Faith
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Naenia
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Odysseus
1.fs_-_Parables_And_Riddles
1.fs_-_Participation
1.fs_-_Political_Precept
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Rapture_--_To_Laura
1.fs_-_Resignation
1.fs_-_Rousseau
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Agreement
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Animating_Principle
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Antique_To_The_Northern_Wanderer
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Battle
1.fs_-_The_Best_State
1.fs_-_The_Best_State_Constitution
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Circle_Of_Nature
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Conflict
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Difficult_Union
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Driver
1.fs_-_The_Duty_Of_All
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fairest_Apparition
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Forum_Of_Woman
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_Genius_With_The_Inverted_Torch
1.fs_-_The_German_Art
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Honorable
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Iliad
1.fs_-_The_Imitator
1.fs_-_The_Immutable
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_The_Key
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Knights_Of_St._John
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Learned_Workman
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Meeting
1.fs_-_The_Merchant
1.fs_-_The_Moral_Force
1.fs_-_The_Observer
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Pilgrim
1.fs_-_The_Playing_Infant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Power_Of_Woman
1.fs_-_The_Present_Generation
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
1.fs_-_The_Sexes
1.fs_-_The_Sower
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Two_Guides_Of_Life_-_The_Sublime_And_The_Beautiful
1.fs_-_The_Two_Paths_Of_Virtue
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Virtue_Of_Woman
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_A_Moralist
1.fs_-_To_Astronomers
1.fs_-_To_A_World-Reformer
1.fs_-_To_Emma
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_To_Mystics
1.fs_-_To_Proselytizers
1.fs_-_To_The_Muse
1.fs_-_To_The_Spring
1.fs_-_Two_Descriptions_Of_Action
1.fs_-_Untitled_01
1.fs_-_Untitled_02
1.fs_-_Untitled_03
1.fs_-_Variety
1.fs_-_Votive_Tablets
1.fs_-_Wisdom_And_Prudence
1.fs_-_Worth_And_The_Worthy
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_A_dervish_in_ecstasy
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.fua_-_Invocation
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_Looking_for_your_own_face
1.fua_-_Mysticism
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Birds_Find_Their_King
1.fua_-_The_Dullard_Sage
1.fua_-_The_Eternal_Mirror
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Ek_Omkar
1.gnk_-_Japji_15_-_If_you_ponder_it
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.gnk_-_Japji_8_-_From_listening
1.gnk_-_Siri_ragu_9.3_-_The_guru_is_the_stepping_stone
1.grh_-_Gorakh_Bani
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_14_-_The_best_student_goes_directly_to_the_ultimate_(from_The_Shodoka)
1.hcyc_-_15_-_Some_may_slander,_some_may_abuse_(from_The_Shodoka)
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_17_-_The_incomparable_lion-roar_of_doctrine_(from_The_Shodoka)
1.hcyc_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_19_-_Walking_is_Zen,_sitting_is_Zen_(from_The_Shodoka)
1.hcyc_-_1_-_There_is_the_leisurely_one_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_21_-_Since_I_abruptly_realized_the_unborn_(from_The_Shodoka)
1.hcyc_-_22_-_I_have_entered_the_deep_mountains_to_silence_and_beauty_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_24_-_Why_should_this_be_better_(from_The_Shodoka)
1.hcyc_-_25_-_Just_take_hold_of_the_source_(from_The_Shodoka)
1.hcyc_-_26_-_The_moon_shines_on_the_river_(from_The_Shodoka)
1.hcyc_-_27_-_A_bowl_once_calmed_dragons_(from_The_Shodoka)
1.hcyc_-_28_-_The_awakened_one_does_not_seek_truth_(from_The_Shodoka)
1.hcyc_-_29_-_The_mind-mirror_is_clear,_so_there_are_no_obstacles_(from_The_Shodoka)
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_31_-_Holding_truth_and_rejecting_delusion_(from_The_Shodoka)
1.hcyc_-_32_-_They_miss_the_Dharma-treasure_(from_The_Shodoka)
1.hcyc_-_33_-_Students_of_vigorous_will_hold_the_sword_of_wisdom_(from_The_Shodoka)
1.hcyc_-_34_-_They_roar_with_Dharma-thunder_(from_The_Shodoka)
1.hcyc_-_35_-_High_in_the_Himalayas,_only_fei-ni_grass_grows_(from_The_Shodoka)
1.hcyc_-_36_-_One_moon_is_reflected_in_many_waters_(from_The_Shodoka)
1.hcyc_-_37_-_One_level_completely_contains_all_levels_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_40_-_It_speaks_in_silence_(from_The_Shodoka)
1.hcyc_-_41_-_People_say_it_is_positive_(from_The_Shodoka)
1.hcyc_-_42_-_I_raise_the_Dharma-banner_and_set_forth_our_teaching_(from_The_Shodoka)
1.hcyc_-_43_-_The_truth_is_not_set_forth_(from_The_Shodoka)
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_45_-_Ah,_the_degenerate_materialistic_world!_(from_The_Shodoka)
1.hcyc_-_46_-_People_hear_the_Buddhas_doctrine_of_immediacy_(from_The_Shodoka)
1.hcyc_-_47_-_Your_mind_is_the_source_of_action_(from_The_Shodoka)
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.hcyc_-_49_-_Just_baby_lions_follow_the_parent_(from_The_Shodoka)
1.hcyc_-_4_-_Once_we_awaken_to_the_Tathagata-Zen_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_51_-_Being_is_not_being-_non-being_is_not_non-being_(from_The_Shodoka)
1.hcyc_-_52_-_From_my_youth_I_piled_studies_upon_studies_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_54_-_Stupid_ones,_childish_ones_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hcyc_-_56_-_The_hungry_are_served_a_kings_repast_(from_The_Shodoka)
1.hcyc_-_57_-_Pradhanashura_broke_the_gravest_precepts_(from_The_Shodoka)
1.hcyc_-_58_-_The_incomparable_lion_roar_of_the_doctrine!_(from_The_Shodoka)
1.hcyc_-_59_-_Two_monks_were_guilty_of_murder_and_carnality_(from_The_Shodoka)
1.hcyc_-_5_-_No_bad_fortune,_no_good_fortune,_no_loss,_no_gain_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_7_-_Release_your_hold_on_earth,_water,_fire,_wind_(from_The_Shodoka)
1.hcyc_-_8_-_Transience,_emptiness_and_enlightenment_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.hcyc_-_With_Sudden_enlightened_understanding_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_Past,_present,_future-_unattainable
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.he_-_The_monkey_is_reaching
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_A_Golden_Compass
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_A_New_World
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_Belief_and_unbelief
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_Bloom_Like_a_Rose
1.hs_-_Bold_Souls
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cupbearer,_it_is_morning,_fill_my_cup_with_wine
1.hs_-_Cypress_And_Tulip
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_Heres_A_Message_for_the_Faithful
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_I_settled_at_Cold_Mountain_long_ago,
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Its_your_own_self
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Loves_conqueror_is_he
1.hs_-_Meditation
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_My_Brilliant_Image
1.hs_-_My_friend,_everything_existing
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_No_tongue_can_tell_Your_secret
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Cup_Bearer
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Rubys_Heart
1.hs_-_Silence
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Someone_Should_Start_Laughing
1.hs_-_Spring_and_all_its_flowers
1.hs_-_Stop_Being_So_Religious
1.hs_-_Stop_weaving_a_net_about_yourself
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_Take_everything_away
1.hs_-_The_Beloved
1.hs_-_The_Bird_Of_Gardens
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Glow_of_Your_Presence
1.hs_-_The_Good_Darkness
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_Only_One
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_There_is_no_place_for_place!
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_way_is_not_far
1.hs_-_The_Way_of_the_Holy_Ones
1.hs_-_The_way_to_You
1.hs_-_The_Wild_Rose_of_Praise
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_Until_you_are_complete
1.hs_-_We_tried_reasoning
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_Where_Is_My_Ruined_Life?
1.hs_-_Will_Beat_You_Up
1.hs_-_With_Madness_Like_To_Mine
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_Allah
1.ia_-_An_Ocean_Without_Shore
1.ia_-_As_Night_Let_its_Curtains_Down_in_Folds
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.ia_-_Fire
1.ia_-_He_Saw_The_Lightning_In_The_East
1.iai_-_A_feeling_of_discouragement_when_you_slip_up
1.ia_-_If_What_She_Says_Is_True
1.ia_-_If_what_she_says_is_true
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.ia_-_In_the_Mirror_of_a_Man
1.iai_-_The_best_you_can_seek_from_Him
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.iai_-_Those_travelling_to_Him
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_heart_wears_all_forms
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.ia_-_The_Hand_Of_Trial
1.ia_-_True_Knowledge
1.ia_-_When_my_Beloved_appears
1.ia_-_When_The_Suns_Eye_Rules_My_Sight
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.ia_-_While_the_suns_eye_rules_my_sight
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.ia_-_Wonder
1.is_-_A_Fisherman
1.is_-_Although_I_Try
1.is_-_Although_The_Wind
1.is_-_a_well_nobody_dug_filled_with_no_water
1.is_-_Every_day,_priests_minutely_examine_the_Law
1.is_-_Form_in_Void
1.is_-_I_Hate_Incense
1.is_-_Ikkyu_this_body_isnt_yours_I_say_to_myself
1.is_-_inside_the_koan_clear_mind
1.is_-_Like_vanishing_dew
1.is_-_Love
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.is_-_only_one_koan_matters
1.is_-_plum_blossom
1.is_-_sick_of_it_whatever_its_called_sick_of_the_names
1.is_-_The_vast_flood
1.is_-_To_write_something_and_leave_it_behind_us
1.jc_-_On_this_summer_night
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Gujri
1.jda_-_Raga_Maru
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_A_Galloway_Song
1.jk_-_An_Extempore
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Party_Of_Lovers
1.jk_-_Apollo_And_The_Graces
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Bright_Star
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Daisys_Song
1.jk_-_Dawlish_Fair
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fancy
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Fragment._Wheres_The_Poet?
1.jk_-_Give_Me_Women,_Wine,_And_Snuff
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jkhu_-_Gathering_Tea
1.jkhu_-_Living_in_the_Mountains
1.jkhu_-_Rain_in_Autumn
1.jkhu_-_Sitting_in_the_Mountains
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_A_Dream
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_On_Seeing_The_Elgin_Marbles_For_The_First_Time
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song._I_Had_A_Dove
1.jk_-_Song_Of_Four_Faries
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IV._How_Many_Bards_Gild_The_Lapses_Of_Time!
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet._On_The_Sea
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_VI._To_G._A._W.
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_......
1.jk_-_To_.......
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Or_Three
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jk_-_You_Say_You_Love
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Afterglow
1.jlb_-_At_the_Butchers
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Instants
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Parting
1.jlb_-_Patio
1.jlb_-_Plainness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_Simplicity
1.jlb_-_Spinoza
1.jlb_-_Susana_Soca
1.jlb_-_That_One
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_instant
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_To_a_Cat
1.jlb_-_Unknown_Street
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_Any_Lifetime
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Birdsong
1.jr_-_Body_of_earth,_dont_talk_of_earth
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_come
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_During_the_day_I_was_singing_with_you
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_Fasting
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_How_long_will_you_say,_I_will_conquer_the_whole_world
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_I_drink_streamwater_and_the_air
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_I_Weep
1.jr_-_If_You_Show_Patience
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_lost_my_world,_my_fame,_my_mind
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_Inner_Wakefulness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_In_The_Waters_Of_Purity
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Keep_on_knocking
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Let_Go_Of_Your_Worries
1.jr_-_Like_This
1.jr_-_look_at_love
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_Love_is_Here
1.jr_-_Love_Is_Reckless
1.jr_-_Love_Is_The_Water_Of_Life
1.jr_-_Lovers
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_No_end_to_the_journey
1.jr_-_No_One_Here_but_Him
1.jr_-_Now_comes_the_final_merging
1.jr_-_On_Love
1.jr_-_Only_Breath
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Out_Beyond_Ideas
1.jr_-_Reason,_leave_now!_Youll_not_find_wisdom_here!
1.jr_-_Rise,_Lovers
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Secret_Language
1.jr_-_Secretly_we_spoke
1.jr_-_Seeking_the_Source
1.jr_-_Seizing_my_life_in_your_hands,_you_thrashed_me_clean
1.jr_-_Shadow_And_Light_Source_Both
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_That_moon_which_the_sky_never_saw
1.jr_-_The_Absolute_works_with_nothing
1.jr_-_The_Beauty_Of_The_Heart
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Guest_House
1.jr_-_The_minute_I_heard_my_first_love_story
1.jr_-_The_minute_Im_disappointed,_I_feel_encouraged
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Is_A_Candle
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_There_Is_A_Way
1.jr_-_There_is_some_kiss_we_want
1.jr_-_The_Seed_Market
1.jr_-_The_Self_We_Share
1.jr_-_The_Springtime_Of_Lovers_Has_Come
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Thirsty
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_This_moment
1.jr_-_This_We_Have_Now
1.jr_-_Today_Im_out_wandering,_turning_my_skull
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jr_-_Two_Friends
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_Until_You've_Found_Pain
1.jr_-_We_are_the_mirror_as_well_as_the_face_in_it
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Whoever_finds_love
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_makes_these_changes?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_With_Us
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jr_-_You_only_need_smell_the_wine
1.jr_-_Zero_Circle
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_At_the_cross_her_station_keeping_(from_Stabat_Mater_Dolorosa)
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jt_-_Now,_a_new_creature
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_After_Sensations
1.jwvg_-_A_Legacy
1.jwvg_-_Anacreons_Grave
1.jwvg_-_Anniversary_Song
1.jwvg_-_Another
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_A_Parable
1.jwvg_-_A_Plan_the_Muses_Entertained
1.jwvg_-_April
1.jwvg_-_A_Symbol
1.jwvg_-_At_Midnight
1.jwvg_-_Authors
1.jwvg_-_Autumn_Feel
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_By_The_River
1.jwvg_-_Calm_At_Sea
1.jwvg_-_Epiphanias
1.jwvg_-_Ever_And_Everywhere
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_For_ever
1.jwvg_-_From
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Gipsy_Song
1.jwvg_-_Growth
1.jwvg_-_Happiness_And_Vision
1.jwvg_-_In_A_Word
1.jwvg_-_In_Summer
1.jwvg_-_It_Is_Good
1.jwvg_-_Joy
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_June
1.jwvg_-_Legend
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Mahomets_Song
1.jwvg_-_Measure_Of_Time
1.jwvg_-_My_Goddess
1.jwvg_-_Nemesis
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Presence
1.jwvg_-_Prometheus
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_Self-Deceit
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Bliss_Of_Absence
1.jwvg_-_The_Bliss_Of_Sorrow
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Buyers
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Exchange
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_The_Godlike
1.jwvg_-_The_Mountain_Village
1.jwvg_-_The_Muses_Mirror
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Prosperous_Voyage
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Warning
1.jwvg_-_The_Way_To_Behave
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.jwvg_-_Wont_And_Done
1.kaa_-_A_Path_of_Devotion
1.kaa_-_Devotion_for_Thee
1.kaa_-_Empty_Me_of_Everything_But_Your_Love
1.kaa_-_Give_Me
1.kaa_-_I_Came
1.kaa_-_In_Each_Breath
1.kaa_-_The_Beauty_of_Oneness
1.kaa_-_The_Friend_Beside_Me
1.kaa_-_The_one_You_kill
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_conscious_and_the_unconscious,_the_mind_has_put_up_a_swing
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Do_not_go_to_the_garden_of_flowers!
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_Having_Crossed_The_River
1.kbr_-_Having_crossed_the_river
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_hiding_in_this_cage
1.kbr_-_Hope_For_Him
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_I_have_been_thinking
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Ive_burned_my_own_house_down
1.kbr_-_I_Wont_Come
1.kbr_-_lift_the_veil
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_Many_Hoped
1.kbr_-_Many_hoped
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_body_is_flooded
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_how_may_I_ever_express_that_secret_word?
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_O_Slave,_liberate_yourself
1.kbr_-_Poem_13
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_5
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_still_the_body
1.kbr_-_Tell_me_Brother
1.kbr_-_Tell_me,_O_Swan,_your_ancient_tale
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Drop_and_the_Sea
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_impossible_pass
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_The_self_forgets_itself
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_The_Time_Before_Death
1.kbr_-_The_Word
1.kbr_-_To_Thee_Thou_Hast_Drawn_My_Love
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_I_found_the_boundless_knowledge
1.kbr_-_When_the_Day_Came
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.kbr_-_Within_this_earthen_vessel
1.kg_-_Little_Tiger
1.khc_-_Idle_Wandering
1.khc_-_this_autumn_scenes_worth_words_paint
1.ki_-_Autumn_wind
1.ki_-_blown_to_the_big_river
1.ki_-_Buddha_Law
1.ki_-_Buddhas_body
1.ki_-_by_the_light_of_graveside_lanterns
1.ki_-_does_the_woodpecker
1.ki_-_Dont_weep,_insects
1.ki_-_even_poorly_planted
1.ki_-_First_firefly
1.ki_-_From_burweed
1.ki_-_In_my_hut
1.ki_-_into_morning-glories
1.ki_-_Just_by_being
1.ki_-_mountain_temple
1.ki_-_Never_forget
1.ki_-_now_begins
1.ki_-_Reflected
1.ki_-_rice_seedlings
1.ki_-_serene_and_still
1.ki_-_spring_begins
1.ki_-_spring_day
1.ki_-_stillness
1.ki_-_swatting_a_fly
1.ki_-_the_distant_mountains
1.ki_-_the_dragonflys_tail,_too
1.ki_-_Where_there_are_humans
1.ki_-_without_seeing_sunlight
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_A_Mountain_Revelry
1.lb_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_A_Song_Of_Changgan
1.lb_-_Atop_Green_Mountains_by_Li_Po
1.lb_-_Autumn_Air
1.lb_-_Autumn_Air_by_Li_Po
1.lb_-_Autumn_River_Song
1.lb_-_A_Vindication
1.lb_-_Ballads_Of_Four_Seasons:_Spring
1.lb_-_Ballads_Of_Four_Seasons:_Winter
1.lb_-_Bathed_And_Washed
1.lb_-_Bathed_and_Washed
1.lb_-_Before_The_Cask_of_Wine
1.lb_-_Bitter_Love_by_Li_Po
1.lb_-_Bringing_in_the_Wine
1.lb_-_Changgan_Memories
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Ch'ing_P'ing_Tiao
1.lb_-_Chuang_Tzu_And_The_Butterfly
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Crows_Calling_At_Night
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Drinking_in_the_Mountains
1.lb_-_Drinking_With_Someone_In_The_Mountains
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_[Facing]_Wine
1.lb_-_Facing_Wine
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_For_Wang_Lun
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_Green_Mountain
1.lb_-_Hard_Is_The_Journey
1.lb_-_Hard_Journey
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Ho_Chih-chang
1.lb_-_In_Spring
1.lb_-_I_say_drinking
1.lb_-_Jade_Stairs_Grievance
1.lb_-_Lament_for_Mr_Tai
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Leave-Taking_Near_Shoku
1.lb_-_Lines_For_A_Taoist_Adept
1.lb_-_Listening_to_a_Flute_in_Yellow_Crane_Pavillion
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Marble_Stairs_Grievance
1.lb_-_Mng_Hao-jan
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Mountain_Drinking_Song
1.lb_-_Nefarious_War
1.lb_-_Old_Poem
1.lb_-_On_A_Picture_Screen
1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes
1.lb_-_On_Kusu_Terrace
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Quiet_Night_Thoughts
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Self-Abandonment
1.lb_-_She_Spins_Silk
1.lb_-_Song_of_the_Forge
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_South-Folk_in_Cold_Country
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_Summer_in_the_Mountains
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_The_Ching-Ting_Mountain
1.lb_-_The_City_of_Choan
1.lb_-_The_Cold_Clear_Spring_At_Nanyang
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_Old_Dust
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_The_Roosting_Crows
1.lb_-_The_Solitude_Of_Night
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Thoughts_On_a_Quiet_Night_by_Li_Po
1.lb_-_Thoughts_On_A_Still_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_To_His_Two_Children
1.lb_-_To_My_Wife_on_Lu-shan_Mountain
1.lb_-_To_Tan-Ch'iu
1.lb_-_To_Tu_Fu_from_Shantung
1.lb_-_Viewing_Heaven's_Gate_Mountains
1.lb_-_Visiting_a_Taoist_Master_on_Tai-T'ien_Mountain_by_Li_Po
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lb_-_Yearning
1.lb_-_Ziyi_Song
1.lc_-_Jabberwocky
1.lla_-_A_thousand_times_I_asked_my_guru
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Coursing_in_emptiness
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Day_will_be_erased_in_night
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_Dying_and_giving_birth_go_on
1.lla_-_Fool,_you_wont_find_your_way_out_by_praying_from_a_book
1.lla_-_Forgetful_one,_get_up!
1.lla_-_If_youve_melted_your_desires
1.lla_-_I_hacked_my_way_through_six_forests
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_searched_for_my_Self
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lla_-_I_traveled_a_long_way_seeking_God
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_Meditate_within_eternity
1.lla_-_Neither_You_nor_I,_neither_object_nor_meditation
1.lla_-_New_mind,_new_moon
1.lla_-_O_infinite_Consciousness
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_Playfully,_you_hid_from_me
1.lla_-_There_is_neither_you,_nor_I
1.lla_-_The_soul,_like_the_moon
1.lla_-_The_way_is_difficult_and_very_intricate
1.lla_-_To_learn_the_scriptures_is_easy
1.lla_-_Wear_the_robe_of_wisdom
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Arcadia
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmas_Blessings
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Christmastide
1.lovecraft_-_Despair
1.lovecraft_-_Egyptian_Christmas
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Halcyon_Days
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lifes_Mystery
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Little_Tiger
1.lovecraft_-_March
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_On_Reading_Lord_Dunsanys_Book_Of_Wonder
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_Sunset
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Cats
1.lovecraft_-_The_City
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Garden
1.lovecraft_-_The_House
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Rose_Of_England
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_The_Wood
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Tosh_Bosh
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lovecraft_-_Where_Once_Poe_Walked
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_My_heart_is_the_clear_water_in_the_stony_pond
1.ltp_-_People_may_sit_till_the_cushion_is_worn_through
1.ltp_-_Sojourning_in_Ta-yu_mountains
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.ltp_-_What_is_Tao?
1.ltp_-_When_the_moon_is_high_Ill_take_my_cane_for_a_walk
1.lyb_-_Where_I_wander_--_You!
1.mah_-_I_am_the_One_whom_I_love
1.mah_-_If_They_Only_Knew
1.mah_-_I_Witnessed_My_Maker
1.mah_-_Kill_me-_my_faithful_friends
1.mah_-_My_One_and_Only,_only_You_can_make_me
1.mah_-_Seeking_Truth,_I_studied_religion
1.mah_-_Stillness
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mah_-_Your_spirit_is_mingled_with_mine
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_a_monk_sips_morning_tea
1.mb_-_a_snowy_morning
1.mb_-_as_they_begin_to_rise_again
1.mb_-_Bitter-tasting_ice_-
1.mb_-_by_the_old_temple
1.mb_-_Clouds
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_dont_imitate_me
1.mb_-_first_day_of_spring
1.mb_-_first_snow
1.mb_-_four_haiku
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_heat_waves_shimmering
1.mb_-_how_wild_the_sea_is
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_I_am_true_to_my_Lord
1.mb_-_I_have_heard_that_today_Hari_will_come
1.mb_-_In_this_world_of_ours,
1.mb_-_it_is_with_awe
1.mb_-_Its_True_I_Went_to_the_Market
1.mb_-_long_conversations
1.mb_-_Mira_is_Steadfast
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_None_is_travelling
1.mb_-_No_one_knows_my_invisible_life
1.mb_-_now_the_swinging_bridge
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_I_saw_witchcraft_tonight
1.mb_-_O_my_friends
1.mb_-_on_buddhas_deathbed
1.mb_-_spring_rain
1.mb_-_stillness
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_the_morning_glory_also
1.mb_-_The_Music
1.mb_-_The_Narrow_Road_to_the_Deep_North_-_Prologue
1.mb_-_the_passing_spring
1.mb_-_Unbreakable,_O_Lord
1.mb_-_under_my_tree-roof
1.mb_-_ungraciously
1.mb_-_when_the_winter_chysanthemums_go
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.mb_-_wont_you_come_and_see
1.mb_-_wrapping_the_rice_cakes
1.mb_-_you_make_the_fire
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_A_fish_cannot_drown_in_water
1.mm_-_Effortlessly
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_The_Stone_that_is_Mercury,_is_cast_upon_the_(from_Atalanta_Fugiens)
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_At_the_Nachi_Kannon_Hall
1.ms_-_Beyond_the_World
1.ms_-_Buddhas_Satori
1.ms_-_Clear_Valley
1.msd_-_Barns_burnt_down
1.msd_-_Masahides_Death_Poem
1.msd_-_When_bird_passes_on
1.ms_-_Hui-nengs_Pond
1.ms_-_Incomparable_Verse_Valley
1.ms_-_No_End_Point
1.ms_-_Old_Creek
1.ms_-_Snow_Garden
1.ms_-_Temple_of_Eternal_Light
1.ms_-_The_Gate_of_Universal_Light
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.nb_-_A_Poem_for_the_Sefirot_as_a_Wheel_of_Light
1.nkt_-_Autumn_Wind
1.nkt_-_Lets_Get_to_Rowing
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nmdv_-_The_drum_with_no_drumhead_beats
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_10_-_With_me_along_the_strip_of_Herbage_strown
1.okym_-_11_-_Here_with_a_Loaf_of_Bread_beneath_the_Bough
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_13_-_Look_to_the_Rose_that_blows_about_us_--_Lo
1.okym_-_14_-_The_Worldly_Hope_men_set_their_Hearts_upon
1.okym_-_15_-_And_those_who_husbanded_the_Golden_Grain
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_17_-_They_say_the_Lion_and_the_Lizard_keep
1.okym_-_18_-_I_sometimes_think_that_never_blows_so_red
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_1_-_AWAKE!_for_Morning_in_the_Bowl_of_Night
1.okym_-_20_-_Ah,_my_Beloved,_fill_the_Cup_that_clears
1.okym_-_21_-_Lo!_some_we_loved,_the_loveliest_and_best
1.okym_-_22_-_And_we,_that_now_make_merry_in_the_Room
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_24_-_Alike_for_those_who_for_To-day_prepare
1.okym_-_25_-_Why,_all_the_Saints_and_Sages_who_discussd
1.okym_-_26_-_Oh,_come_with_old_Khayyam,_and_leave_the_Wise
1.okym_-_27_-_Myself_when_young_did_eagerly_frequent
1.okym_-_28_-_With_them_the_Seed_of_Wisdom_did_I_sow
1.okym_-_29_-_Into_this_Universe,_and_Why_not_knowing
1.okym_-_2_-_Dreaming_when_Dawns_Left_Hand_was_in_the_Sky
1.okym_-_30_-_What,_without_asking,_hither_hurried_whence?
1.okym_-_31_-_Up_from_Earths_Centre_through_the_Seventh_Gate
1.okym_-_32_-_There_was_a_Door_to_which_I_found_no_Key
1.okym_-_33_-_Then_to_the_rolling_Heavn_itself_I_cried
1.okym_-_34_-_Then_to_this_earthen_Bowl_did_I_adjourn
1.okym_-_35_-_I_think_the_Vessel,_that_with_fugitive
1.okym_-_36_-_For_in_the_Market-place,_one_Dusk_of_Day
1.okym_-_37_-_Ah,_fill_the_Cup-_--_what_boots_it_to_repeat
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.okym_-_39_-_How_long,_how_long,_in_infinite_Pursuit
1.okym_-_3_-_And,_as_the_Cock_crew,_those_who_stood_before
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
1.okym_-_41_-_For_Is_and_Is-not_though_with_Rule_and_Line
1.okym_-_41_-_later_edition_-_Perplext_no_more_with_Human_or_Divine_Perplext_no_more_with_Human_or_Divine
1.okym_-_42_-_And_lately,_by_the_Tavern_Door_agape
1.okym_-_42_-_later_edition_-_Waste_not_your_Hour,_nor_in_the_vain_pursuit_Waste_not_your_Hour,_nor_in_the_vain_pursuit
1.okym_-_43_-_The_Grape_that_can_with_Logic_absolute
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_45_-_But_leave_the_Wise_to_wrangle,_and_with_me
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_48_-_While_the_Rose_blows_along_the_River_Brink
1.okym_-_49_-_Tis_all_a_Chequer-board_of_Nights_and_Days
1.okym_-_4_-_Now_the_New_Year_reviving_old_Desires
1.okym_-_50_-_The_Ball_no_Question_makes_of_Ayes_and_Noes
1.okym_-_51_-_later_edition_-_Why,_if_the_Soul_can_fling_the_Dust_aside
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.okym_-_52_-_And_that_inverted_Bowl_we_call_The_Sky
1.okym_-_52_-_later_edition_-_But_that_is_but_a_Tent_wherein_may_rest
1.okym_-_53_-_later_edition_-_I_sent_my_Soul_through_the_Invisible
1.okym_-_53_-_With_Earths_first_Clay_They_did_the_Last_Man_knead
1.okym_-_54_-_I_tell_Thee_this_--_When,_starting_from_the_Goal
1.okym_-_55_-_The_Vine_has_struck_a_fiber-_which_about
1.okym_-_56_-_And_this_I_know-_whether_the_one_True_Light
1.okym_-_57_-_Oh_Thou,_who_didst_with_Pitfall_and_with_gin
1.okym_-_58_-_Oh,_Thou,_who_Man_of_baser_Earth_didst_make
1.okym_-_59_-_Listen_again
1.okym_-_5_-_Iram_indeed_is_gone_with_all_its_Rose
1.okym_-_60_-_And,_strange_to_tell,_among_that_Earthen_Lot
1.okym_-_61_-_Then_said_another_--_Surely_not_in_vain
1.okym_-_62_-_Another_said_--_Why,_neer_a_peevish_Boy
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_64_-_Said_one_--_Folks_of_a_surly_Tapster_tell
1.okym_-_65_-_Then_said_another_with_a_long-drawn_Sigh
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.okym_-_67_-_Ah,_with_the_Grape_my_fading_Life_provide
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.okym_-_69_-_Indeed_the_Idols_I_have_loved_so_long
1.okym_-_6_-_And_Davids_Lips_are_lockt-_but_in_divine
1.okym_-_70_-_Indeed,_indeed,_Repentance_oft_before
1.okym_-_71_-_And_much_as_Wine_has_playd_the_Infidel
1.okym_-_72_-_Alas,_that_Spring_should_vanish_with_the_Rose!
1.okym_-_73_-_Ah_Love!_could_thou_and_I_with_Fate_conspire
1.okym_-_74_-_Ah,_Moon_of_my_Delight_who_knowst_no_wane
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.okym_-_7_-_Come,_fill_the_Cup,_and_in_the_Fire_of_Spring
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.okym_-_9_-_But_come_with_old_Khayyam,_and_leave_the_Lot
1.pbs_-_A_Bridal_Song
1.pbs_-_A_Dialogue
1.pbs_-_A_Dirge
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Fragment_-_To_Music
1.pbs_-_A_Lament
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Allegory
1.pbs_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_A_New_National_Anthem
1.pbs_-_An_Exhortation
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Arethusa
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_A_Serpent-Face
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Autumn_-_A_Dirge
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Beautys_Halo
1.pbs_-_Bereavement
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Death
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Despair
1.pbs_-_Dirge_For_The_Year
1.pbs_-_English_translationItalian
1.pbs_-_Epigram_III_-_Spirit_of_Plato
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epitaph
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Evening_-_Ponte_Al_Mare,_Pisa
1.pbs_-_Evening._To_Harriet
1.pbs_-_Eyes_-_A_Fragment
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_"Amor_Aeternus"
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_-_A_Wanderer
1.pbs_-_Fragment_-_Follow_To_The_Deep_Woods_Weeds
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Fragment_-_Great_Spirit
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_-_Is_It_That_In_Some_Brighter_Sphere
1.pbs_-_Fragment_-_Love_The_Universe_To-Day
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_-_My_Head_Is_Wild_With_Weeping
1.pbs_-_Fragment_Of_A_Ghost_Story
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet._Farewell_To_North_Devon
1.pbs_-_Fragment_Of_A_Sonnet_-_To_Harriet
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_The_Lakes_Margin
1.pbs_-_Fragment_-_There_Is_A_Warm_And_Gentle_Atmosphere
1.pbs_-_Fragment_-_The_Vine-Shroud
1.pbs_-_Fragment_-_Thoughts_Come_And_Go_In_Solitude
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Fragment_-_To_The_Moon
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_What_Men_Gain_Fairly
1.pbs_-_Fragment_-_Ye_Gentle_Visitations_Of_Calm_Thought
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_From_Vergils_Fourth_Georgic
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Castor_And_Pollux
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_I_Faint,_I_Perish_With_My_Love!
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_I_Stood_Upon_A_Heaven-cleaving_Turret
1.pbs_-_I_Would_Not_Be_A_King
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Liberty
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
1.pbs_-_Lines_-_That_time_is_dead_for_ever,_child!
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_To_A_Critic
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Philosophy
1.pbs_-_Loves_Rose
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_May_The_Limner
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Methought_I_Was_A_Billow_In_The_Crowd
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music
1.pbs_-_Mutability
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_A_Faded_Violet
1.pbs_-_On_A_Fete_At_Carlton_House_-_Fragment
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_One_sung_of_thee_who_left_the_tale_untold
1.pbs_-_On_Keats,_Who_Desired_That_On_His_Tomb_Should_Be_Inscribed--
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_Robert_Emmets_Grave
1.pbs_-_On_The_Dark_Height_of_Jura
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_Otho
1.pbs_-_Ozymandias
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Poetical_Essay
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scene_From_Tasso
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Similes_For_Two_Political_Characters_of_1819
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song._Despair
1.pbs_-_Song._--_Fierce_Roars_The_Midnight_Storm
1.pbs_-_Song_For_Tasso
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_Song._Hope
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_--_[Harriet]
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Song_To_The_Men_Of_England
1.pbs_-_Song._Translated_From_The_German
1.pbs_-_Sonnet_-_England_in_1819
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Sonnet_-_Political_Greatness
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_Sonnet_To_Byron
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanza
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_From_Calderons_Cisma_De_Inglaterra
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_St._Irvynes_Tower
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Birth_Place_of_Pleasure
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Death_Knell_Is_Ringing
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_False_Laurel_And_The_True
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Fitful_Alternations_of_the_Rain
1.pbs_-_The_Fugitives
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Irishmans_Song
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Past
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sepulchre_Of_Memory
1.pbs_-_The_Solitary
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Sunset
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Waning_Moon
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_The_Worlds_Wanderers
1.pbs_-_The_Zucca
1.pbs_-_Time
1.pbs_-_Time_Long_Past
1.pbs_-_To_A_Skylark
1.pbs_-_To_A_Star
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To--_I_Fear_Thy_Kisses,_Gentle_Maiden
1.pbs_-_To_Ireland
1.pbs_-_To_Italy
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_-
1.pbs_-_To_Mary_Shelley_(2)
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To-morrow
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Men_Of_England
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_the_Moon
1.pbs_-_To_The_Moonbeam
1.pbs_-_To_The_Nile
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_To_William_Shelley
1.pbs_-_To_William_Shelley.
1.pbs_-_To_Wordsworth
1.pbs_-_To--_Yet_look_on_me
1.pbs_-_Ugolino
1.pbs_-_Unrisen_Splendour_Of_The_Brightest_Sun
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_Wine_Of_The_Fairies
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Written_At_Bracknell
1.pbs_-_Zephyrus_The_Awakener
1.pc_-_Autumns_Cold
1.pc_-_Lute
1.pc_-_Staying_at_Bamboo_Lodge
1.poe_-_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_An_Acrostic
1.poe_-_An_Enigma
1.poe_-_Annabel_Lee
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Eldorado
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Eulalie
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Evening_Star
1.poe_-_Fairy-Land
1.poe_-_For_Annie
1.poe_-_Hymn
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Imitation
1.poe_-_Impromptu_-_To_Kate_Carol
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Romance
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Song
1.poe_-_Sonnet-_Silence
1.poe_-_Sonnet_-_To_Science
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bells_-_A_collaboration
1.poe_-_The_Bridal_Ballad
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Divine_Right_Of_Kings
1.poe_-_The_Forest_Reverie
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.poe_-_To_--
1.poe_-_To_--_(2)
1.poe_-_To_--_(3)
1.poe_-_To_F--
1.poe_-_To_Helen_-_1831
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_M--
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_My_Mother
1.poe_-_To_One_Departed
1.poe_-_To_One_In_Paradise
1.poe_-_To_The_Lake
1.poe_-_To_The_River
1.poe_-_Ulalume
1.pp_-_Raga_Dhanashri
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_And_the_letter_is_longing
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_1_(from_Life_of_the_Future_World)
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.raa_-_Circles_4_(from_Life_of_the_Future_World)
1.raa_-_Their_mystery_is_(from_Life_of_the_Future_World)
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
1.rb_-_After
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Among_The_Rocks
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Earth's_Immortalities
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_Home_Thoughts,_from_the_Sea
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rbk_-_He_Shall_be_King!
1.rb_-_Love_Among_The_Ruins
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Meeting_At_Night
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_My_Star
1.rb_-_Nationality_In_Drinks
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_One_Way_Of_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Pippas_Song
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Respectability
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_The_Twins
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rb_-_Why_I_Am_a_Liberal
1.rb_-_Women_And_Roses
1.rb_-_Youll_Love_Me_Yet
1.rmd_-_Raga_Basant
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_So_I_say-_Mind,_dont_you_sleep
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Abishag
1.rmr_-_Adam
1.rmr_-_Again_and_Again
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_A_Sybil
1.rmr_-_Autumn
1.rmr_-_Autumn_Day
1.rmr_-_A_Walk
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Blank_Joy
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Child_In_Red
1.rmr_-_Death
1.rmr_-_Dedication
1.rmr_-_Dedication_To_M...
1.rmr_-_Early_Spring
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_English_translationGerman
1.rmr_-_Eve
1.rmr_-_Evening
1.rmr_-_Evening_Love_Song
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Extinguish_Thou_My_Eyes
1.rmr_-_Falconry
1.rmr_-_Falling_Stars
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Fire's_Reflection
1.rmr_-_For_Hans_Carossa
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Going_Blind
1.rmr_-_Greek_Love-Talk
1.rmr_-_Growing_Old
1.rmr_-_Heartbeat
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_Interior_Portrait
1.rmr_-_In_The_Beginning
1.rmr_-_Lady_At_A_Mirror
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_Lament
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rmr_-_Little_Tear-Vase
1.rmr_-_Loneliness
1.rmr_-_Losing
1.rmr_-_Love_Song
1.rmr_-_Moving_Forward
1.rmr_-_Music
1.rmr_-_My_Life
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Palm
1.rmr_-_Parting
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Put_Out_My_Eyes
1.rmr_-_Rememberance
1.rmr_-_Sacrifice
1.rmr_-_Self-Portrait
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Slumber_Song
1.rmr_-_Solemn_Hour
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Song_Of_The_Sea
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Spanish_Dancer
1.rmr_-_Sunset
1.rmr_-_Telling_You_All
1.rmr_-_The_Alchemist
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Future
1.rmr_-_The_Grown-Up
1.rmr_-_The_Last_Evening
1.rmr_-_The_Lovers
1.rmr_-_The_Neighbor
1.rmr_-_The_Panther
1.rmr_-_The_Poet
1.rmr_-_The_Sisters
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Spanish_Dancer
1.rmr_-_The_Swan
1.rmr_-_The_Unicorn
1.rmr_-_The_Voices
1.rmr_-_The_Wait
1.rmr_-_Time_and_Again
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_Water_Lily
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rmr_-_What_Survives
1.rmr_-_Woman_in_Love
1.rmr_-_World_Was_In_The_Face_Of_The_Beloved
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(38)_I_want_thee,_only_thee_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_(80)_I_am_like_a_remnant_of_a_cloud_of_autumn_(from_Gitanjali)
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Babys_Way
1.rt_-_Babys_World
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
1.rt_-_Closed_Path
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Compensation
1.rt_-_Death
1.rt_-_Defamation
1.rt_-_Dream_Girl
1.rt_-_Dungeon
1.rt_-_Endless_Time
1.rt_-_Face_To_Face
1.rt_-_Fairyland
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_From_Afar
1.rt_-_Gift_Of_The_Great
1.rt_-_Gitanjali
1.rt_-_Give_Me_Strength
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_I_Cast_My_Net_Into_The_Sea
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Innermost_One
1.rt_-_In_The_Country
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_I_touch_God_in_my_song
1.rt_-_Journey_Home
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Last_Curtain
1.rt_-_Light
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Little_Flute
1.rt_-_Little_Of_Me
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_LVI_-_The_Evening_Was_Lonely
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XL_-_A_Message_Came
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_Meeting
1.rt_-_Moments_Indulgence
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_Ocean_Of_Forms
1.rt_-_Old_And_New
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_Only_Thee
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_Our_Meeting
1.rt_-_Palm_Tree
1.rt_-_Paper_Boats
1.rt_-_Parting_Words
1.rt_-_Prisoner
1.rt_-_Purity
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_Sail_Away
1.rt_-_Senses
1.rt_-_She
1.rt_-_Shyama
1.rt_-_Signet_Of_Eternity
1.rt_-_Silent_Steps
1.rt_-_Sleep
1.rt_-_Sleep-Stealer
1.rt_-_Song_Unsung
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_Stream_Of_Life
1.rt_-_Strong_Mercy
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Banyan_Tree
1.rt_-_The_Beginning
1.rt_-_The_Boat
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_First_Jasmines
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LVII_-_I_Plucked_Your_Flower
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_X_-_Let_Your_Work_Be,_Bride
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XLV_-_To_The_Guests
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XX_-_Day_After_Day_He_Comes
1.rt_-_The_Gardener_XXII_-_When_She_Passed_By_Me
1.rt_-_The_Gardener_XXIV_-_Do_Not_Keep_To_Yourself
1.rt_-_The_Gardener_XXI_-_Why_Did_He_Choose
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVII_-_Trust_Love
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
1.rt_-_The_Gift
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Judge
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Little_Big_Man
1.rt_-_The_Lost_Star
1.rt_-_The_Merchant
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Waiting
1.rt_-_Waiting_For_The_Beloved
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_And_Why
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Who_Is_This?
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_If_You_are_a_mountain
1.rvd_-_The_Name_alone_is_the_Truth
1.rvd_-_Upon_seeing_poverty
1.rvd_-_When_I_existed
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Berrying
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Celestial_Love
1.rwe_-_Concord_Hymn
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Eros
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Fable
1.rwe_-_Flower_Chorus
1.rwe_-_Forebearance
1.rwe_-_Forerunners
1.rwe_-_Freedom
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Heroism
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Letters
1.rwe_-_Life_Is_Great
1.rwe_-_Loss_And_Gain
1.rwe_-_Love_And_Thought
1.rwe_-_Lover's_Petition
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Merlin's_Song
1.rwe_-_Merops
1.rwe_-_Mithridates
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Nemesis
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Politics
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Spiritual_Laws
1.rwe_-_Sursum_Corda
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Amulet
1.rwe_-_The_Apology
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Cumberland
1.rwe_-_The_Days_Ration
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Poet
1.rwe_-_The_Problem
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_Test
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_To_Eva
1.rwe_-_To_J.W.
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.ryz_-_Clear_in_the_blue,_the_moon!
1.sb_-_Cut_brambles_long_enough
1.sb_-_Gathering_the_Mind
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sb_-_Refining_the_Spirit
1.sb_-_Spirit_and_energy_should_be_clear_as_the_night_air
1.sb_-_The_beginning_of_the_sustenance_of_life
1.sca_-_Draw_me_after_You!
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_O_blessed_poverty
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sca_-_What_a_great_laudable_exchange
1.sca_-_What_you_hold,_may_you_always_hold
1.sca_-_When_You_have_loved,_You_shall_be_chaste
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sdi_-_Have_no_doubts_because_of_trouble_nor_be_thou_discomfited
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_If_one_His_praise_of_me_would_learn
1.sdi_-_In_Love
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sdi_-_To_the_wall_of_the_faithful_what_sorrow,_when_pillared_securely_on_thee?
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_How_Virtue_Drives_Out_Vice
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Prayer_Before_the_Crucifix
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_Laus_Trinitati_-_Antiphon_for_the_Trinity
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.shvb_-_O_mirum_admirandum_-_Antiphon_for_Saint_Disibod
1.shvb_-_O_most_noble_Greenness,_rooted_in_the_sun
1.shvb_-_O_nobilissima_viriditas
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.shvb_-_O_virga_mediatrix_-_Alleluia-verse_for_the_Virgin
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Before_I_was,_Thy_mercy_came_to_me
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.sig_-_Ecstasy
1.sig_-_Humble_of_Spirit
1.sig_-_I_look_for_you_early
1.sig_-_I_Sought_Thee_Daily
1.sig_-_Lord_of_the_World
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sig_-_The_Sun
1.sig_-_Thou_art_One
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Thou_Livest
1.sig_-_Where_Will_I_Find_You
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_Dark_Night
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_Loves_Living_Flame
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_The_Fountain
1.sjc_-_The_Sum_of_Perfection
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snk_-_You_are_my_true_self,_O_Lord
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_How_is_it_I_can_love_You
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.snt_-_The_fire_rises_in_me
1.snt_-_The_Light_of_Your_Way
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srd_-_Krishna_Awakes
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Companion
1.srmd_-_Every_man_who_knows_his_secret
1.srmd_-_He_and_I_are_one
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.srmd_-_He_is_happy_on_account_of_my_humble_self
1.srmd_-_Hundreds_of_my_friends_became_enemies
1.srm_-_Disrobe,_show_Your_beauty_(from_The_Marital_Garland_of_Letters)
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.srmd_-_My_heart_searched_for_your_fragrance
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srmd_-_The_ocean_of_his_generosity_has_no_shore
1.srmd_-_The_universe
1.srmd_-_To_the_dignified_station_of_love_I_was_raised
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Its_something_no_on_can_force
1.ss_-_Most_of_the_time_I_smile
1.ss_-_Outside_the_door_I_made_but_dont_close
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.ss_-_To_glorify_the_Way_what_should_people_turn_to
1.ss_-_Trying_to_become_a_Buddha_is_easy
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_Oh_Exceeding_Beauty
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stav_-_You_are_Christs_Hands
1.st_-_Behold_the_glow_of_the_moon
1.st_-_Doesnt_anyone_see
1.st_-_I_live_in_a_place_without_limits
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Around_my_door_and_yard_no_dust_or_noise
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_I_built_my_hut_within_where_others_live
1.tc_-_In_youth_I_could_not_do_what_everyone_else_did
1.tc_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Aubade_--_The_City
1.tm_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_In_Silence
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Song_for_Nobody
1.tm_-_Stranger
1.tm_-_The_Fall
1.tm_-_The_Sowing_of_Meanings
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_At_Master_Do's_Country_House
1.tr_-_Begging
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_For_Children_Killed_In_A_Smallpox_Epidemic
1.tr_-_How_Can_I_Possibly_Sleep
1.tr_-_Images,_however_sacred
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_In_My_Youth_I_Put_Aside_My_Studies
1.tr_-_I_Watch_People_In_The_World
1.tr_-_Midsummer
1.tr_-_My_Cracked_Wooden_Bowl
1.tr_-_My_legacy
1.tr_-_Reply_To_A_Friend
1.tr_-_Returning_To_My_Native_Village
1.tr_-_Rise_Above
1.tr_-_Teishin
1.tr_-_Though_Frosts_come_down
1.tr_-_To_My_Teacher
1.tr_-_Too_Lazy_To_Be_Ambitious
1.tr_-_When_I_Was_A_Lad
1.tr_-_White_Hair
1.tr_-_Yes,_Im_Truly_A_Dunce
1.tr_-_You_Do_Not_Need_Many_Things
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_He_promised_hed_return_tomorrow
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Eternity
1.wb_-_Hear_the_voice_of_the_Bard!
1.wb_-_Of_the_Sleep_of_Ulro!_and_of_the_passage_through
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_The_Divine_Image
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wb_-_To_see_a_world_in_a_grain_of_sand_(from_Auguries_of_Innocence)
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_A_Bronze_Head
1.wby_-_A_Coat
1.wby_-_A_Cradle_Song
1.wby_-_A_Crazed_Girl
1.wby_-_Adams_Curse
1.wby_-_A_Deep_Sworn_Vow
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_A_Dream_Of_Death
1.wby_-_A_Drinking_Song
1.wby_-_A_Drunken_Mans_Praise_Of_Sobriety
1.wby_-_Aedh_Wishes_For_The_Cloths_Of_Heaven
1.wby_-_A_Faery_Song
1.wby_-_A_First_Confession
1.wby_-_A_Friends_Illness
1.wby_-_After_Long_Silence
1.wby_-_Against_Unworthy_Praise
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_I._First_Love
1.wby_-_A_Man_Young_And_Old_-_II._Human_Dignity
1.wby_-_A_Man_Young_And_Old_-_IX._The_Secrets_Of_The_Old
1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_A_Man_Young_And_Old_-_X._His_Wildness
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_A_Memory_Of_Youth
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_An_Appointment
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Nativity
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Poet_To_His_Beloved
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_Are_You_Content?
1.wby_-_At_Algeciras_-_A_Meditaton_Upon_Death
1.wby_-_At_Galway_Races
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Before_The_World_Was_Made
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Byzantium
1.wby_-_Colonel_Martin
1.wby_-_Colonus_Praise
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Consolation
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_And_The_Bishop
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_On_The_Mountain
1.wby_-_Crazy_Jane_Reproved
1.wby_-_Crazy_Jane_Talks_With_The_Bishop
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Death
1.wby_-_Demon_And_Beast
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_Father_And_Child
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fiddler_Of_Dooney
1.wby_-_Friends
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_From_The_Antigone
1.wby_-_Girls_Song
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
1.wby_-_He_Hears_The_Cry_Of_The_Sedge
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_Her_Anxiety
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_He_Reproves_The_Curlew
1.wby_-_Her_Praise
1.wby_-_Her_Triumph
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_He_Tells_Of_The_Perfect_Beauty
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_High_Talk
1.wby_-_His_Dream
1.wby_-_I_Am_Of_Ireland
1.wby_-_Imitated_From_The_Japanese
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_The_Seven_Woods
1.wby_-_Into_The_Twilight
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Lapis_Lazuli
1.wby_-_Leda_And_The_Swan
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Loves_Loneliness
1.wby_-_Lullaby
1.wby_-_Mad_As_The_Mist_And_Snow
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Men_Improve_With_The_Years
1.wby_-_Meru
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Mohini_Chatterjee
1.wby_-_Never_Give_All_The_Heart
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Now_as_at_all_times
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Being_Asked_For_A_War_Poem
1.wby_-_On_Hearing_That_The_Students_Of_Our_New_University_Have_Joined_The_Agitation_Against_Immoral_Literat
1.wby_-_On_Those_That_Hated_The_Playboy_Of_The_Western_World,_1907
1.wby_-_On_Woman
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Parnell
1.wby_-_Parnells_Funeral
1.wby_-_Paudeen
1.wby_-_Quarrel_In_Old_Age
1.wby_-_Reconciliation
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Running_To_Paradise
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Sixteen_Dead_Men
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_Solomon_And_The_Witch
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_Supernatural_Songs
1.wby_-_Symbols
1.wby_-_That_The_Night_Come
1.wby_-_The_Apparitions
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Balloon_Of_The_Mind
1.wby_-_The_Black_Tower
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Chambermaids_Second_Song
1.wby_-_The_Chosen
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Cloak,_The_Boat_And_The_Shoes
1.wby_-_The_Cold_Heaven
1.wby_-_The_Countess_Cathleen_In_Paradise
1.wby_-_The_Crazed_Moon
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Dancer_At_Cruachan_And_Cro-Patrick
1.wby_-_The_Dawn
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Dolls
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Fascination_Of_Whats_Difficult
1.wby_-_The_Fisherman
1.wby_-_The_Folly_Of_Being_Comforted
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Happy_Townland
1.wby_-_The_Hawk
1.wby_-_The_Heart_Of_The_Woman
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_To_His_Love
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Ladys_Third_Song
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Leaders_Of_The_Crowd
1.wby_-_The_Living_Beauty
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Lover_Mourns_For_The_Loss_Of_Love
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Lover_Tells_Of_The_Rose_In_His_Heart
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Magi
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Meditation_Of_The_Old_Fisherman
1.wby_-_The_Mother_Of_God
1.wby_-_The_Mountain_Tomb
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_New_Faces
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Men_Admiring_Themselves_In_The_Water
1.wby_-_The_Old_Pensioner.
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_ORahilly
1.wby_-_The_Peacock
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
1.wby_-_The_Poet_Pleads_With_The_Elemental_Powers
1.wby_-_The_Ragged_Wood
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Rose_In_The_Deeps_Of_His_Heart
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Rose_Tree
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Second_Coming
1.wby_-_The_Secret_Rose
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Harp_Of_Aengus
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Song_Of_The_Old_Mother
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Sorrow_Of_Love
1.wby_-_The_Spirit_Medium
1.wby_-_The_Spur
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Three_Monuments
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Unappeasable_Host
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_White_Birds
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_The_Witch
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Three_Things
1.wby_-_To_A_Child_Dancing_In_The_Wind
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_An_Isle_In_The_Water
1.wby_-_To_A_Shade
1.wby_-_To_A_Squirrel_At_Kyle-Na-No
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_A_Young_Beauty
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_ORoughley
1.wby_-_Tom_The_Lunatic
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Two_Years_Later
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Under_The_Moon
1.wby_-_Under_The_Round_Tower
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Vacillation
1.wby_-_What_Then?
1.wby_-_What_Was_Lost
1.wby_-_When_Helen_Lived
1.wby_-_When_You_Are_Old
1.wby_-_Where_My_Books_go
1.wby_-_Who_Goes_With_Fergus?
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Wisdom
1.wby_-_Words
1.wby_-_Young_Mans_Song
1.wby_-_Youth_And_Age
1.whitman_-_1861
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_A_Clear_Midnight
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_A_Farm-Picture
1.whitman_-_After_an_Interval
1.whitman_-_After_The_Sea-Ship
1.whitman_-_Ages_And_Ages,_Returning_At_Intervals
1.whitman_-_A_Glimpse
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_A_Leaf_For_Hand_In_Hand
1.whitman_-_All_Is_Truth
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_An_Army_Corps_On_The_March
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_Apostroph
1.whitman_-_A_Promise_To_California
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_If_A_Phantom_Caressd_Me
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Lay_With_My_Head_in_Your_Lap,_Camerado
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_A_Song
1.whitman_-_Assurances
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_As_Toilsome_I_Wanderd
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Bathed_In_Wars_Perfume
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Beginners
1.whitman_-_Behavior
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Bivouac_On_A_Mountain_Side
1.whitman_-_Broadway
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_Broad_Potomacs_Shore
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Cavalry_Crossing_A_Ford
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Orgies
1.whitman_-_City_Of_Ships
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Debris
1.whitman_-_Delicate_Cluster
1.whitman_-_Despairing_Cries
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Earth!_my_Likeness!
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_Fast_Anchord,_Eternal,_O_Love
1.whitman_-_For_You,_O_Democracy
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_My_Last_Years
1.whitman_-_From_Paumanok_Starting
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Full_Of_Life,_Now
1.whitman_-_Germs
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_God
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Had_I_the_Choice
1.whitman_-_Hours_Continuing_Long
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_I_Hear_America_Singing
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Former_Songs
1.whitman_-_In_Midnight_Sleep
1.whitman_-_In_Paths_Untrodden
1.whitman_-_Inscription
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Saw_Old_General_At_Bay
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_I_Thought_I_Was_Not_Alone
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_I_Will_Take_An_Egg_Out_Of_The_Robins_Nest
1.whitman_-_Kosmos
1.whitman_-_Laws_For_Creations
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Long,_Too_Long_America
1.whitman_-_Lo!_Victress_On_The_Peaks
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Mediums
1.whitman_-_Me_Imperturbe
1.whitman_-_Miracles
1.whitman_-_My_Picture-Gallery
1.whitman_-_Myself_And_Mine
1.whitman_-_Native_Moments
1.whitman_-_Night_On_The_Prairies
1.whitman_-_No_Labor-Saving_Machine
1.whitman_-_Not_Heat_Flames_Up_And_Consumes
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Not_My_Enemies_Ever_Invade_Me
1.whitman_-_Not_The_Pilot
1.whitman_-_Not_Youth_Pertains_To_Me
1.whitman_-_Now_Finale_To_The_Shore
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_Offerings
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Of_The_Visage_Of_Things
1.whitman_-_Old_Ireland
1.whitman_-_O_Living_Always--Always_Dying
1.whitman_-_O_Me!_O_Life!
1.whitman_-_Once_I_Passd_Through_A_Populous_City
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_One_Sweeps_By
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Other_May_Praise_What_They_Like
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Out_of_the_Rolling_Ocean,_The_Crowd
1.whitman_-_Over_The_Carnage
1.whitman_-_O_You_Whom_I_Often_And_Silently_Come
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Pensive_And_Faltering
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Poets_to_Come
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Primeval_My_Love_For_The_Woman_I_Love
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Quicksand_Years
1.whitman_-_Race_Of_Veterans
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_Solid,_Ironical,_Rolling_Orb
1.whitman_-_So_Long
1.whitman_-_Sometimes_With_One_I_Love
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_IX
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_VIII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XII
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XVII
1.whitman_-_Song_Of_Myself-_XVIII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXIX
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_Myself-_XXXVIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Spain_1873-74
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_Still,_Though_The_One_I_Sing
1.whitman_-_Tears
1.whitman_-_Tests
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_That_Shadow,_My_Likeness
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Dalliance_Of_The_Eagles
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Ox_tamer
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_The_Prairie_States
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Torch
1.whitman_-_The_Unexpressed
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_The_Wound_Dresser
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Day,_O_Soul
1.whitman_-_This_Dust_Was_Once_The_Man
1.whitman_-_Thoughts
1.whitman_-_Thoughts_(2)
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_Thou_Reader
1.whitman_-_To_A_Certain_Cantatrice
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Historian
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_President
1.whitman_-_To_A_Pupil
1.whitman_-_To_Foreign_Lands
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Oratists
1.whitman_-_To_Rich_Givers
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_To_The_Garden_The_World
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_The_States
1.whitman_-_To_Think_Of_Time
1.whitman_-_Trickle,_Drops
1.whitman_-_Turn,_O_Libertad
1.whitman_-_Two_Rivulets
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Virginia--The_West
1.whitman_-_Voices
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Best_I_See_In_Thee
1.whitman_-_What_Place_Is_Besieged?
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_What_Weeping_Face
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_I_Heard_the_Learnd_Astronomer
1.whitman_-_When_I_Peruse_The_Conquerd_Fame
1.whitman_-_When_I_Read_The_Book
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_World,_Take_Good_Notice
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Year_That_Trembled
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.wh_-_Moon_and_clouds_are_the_same
1.wh_-_One_instant_is_eternity
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
1.wh_-_The_Great_Way_has_no_gate
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_18_-_With_music_strong_I_come,_with_my_cornets_and_my_drums
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_8_-_The_little_one_sleeps_in_its_cradle
1.ww_-_9_-_The_big_doors_of_the_country_barn_stand_open_and_ready
1.ww_-_A_Character
1.ww_-_A_Complaint
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_Admonition
1.ww_-_Advance__Come_Forth_From_Thy_Tyrolean_Ground
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_A_Gravestone_Upon_The_Floor_In_The_Cloisters_Of_Worcester_Cathedral
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_And_Is_It_Among_Rude_Untutored_Dales
1.ww_-_Andrew_Jones
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_A_Night_Thought
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_A_noiseless_patient_spider
1.ww_-_Anticipation,_October_1803
1.ww_-_A_Parsonage_In_Oxfordshire
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_A_Prophecy._February_1807
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Slumber_did_my_Spirit_Seal
1.ww_-_At_Applewaite,_Near_Keswick_1804
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Bamboo_Cottage
1.ww_-_Beggars
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_By_Moscow_Self-Devoted_To_A_Blaze
1.ww_-_By_The_Seaside
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
1.ww_-_Calais-_August_15,_1802
1.ww_-_Calais-_August_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_After_A_Journey_Across_The_Hambleton_Hills,_Yorkshire
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Cooling_Off
1.ww_-_Crusaders
1.ww_-_Daffodils
1.ww_-_Deer_Fence
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Fidelity
1.ww_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_Foresight
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Dark_Chambers_Of_Dejection_Freed
1.ww_-_George_and_Sarah_Green
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Grand_is_the_Seen
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Twilight,_Sovereign_Of_One_Peaceful_Hour
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Hart-Leap_Well
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_Hoffer
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_In_The_Pass_Of_Killicranky
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_On_The_Expected_Invasion,_1803
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Living_in_the_Mountain_on_an_Autumn_Night
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Louisa-_After_Accompanying_Her_On_A_Mountain_Excursion
1.ww_-_Lucy
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Sonnet_Composed_At_----_Castle
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Memory
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Minstrels
1.ww_-_Most_Sweet_it_is
1.ww_-_Mutability
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_November,_1806
1.ww_-_November_1813
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Nutting
1.ww_-_O_Captain!_my_Captain!
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October,_1803
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_O_Me!_O_life!
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_O_Nightingale!_Thou_Surely_Art
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_On_The_Same_Occasion
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Power_Of_Music
1.ww_-_Remembrance_Of_Collins
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Rural_Architecture
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September_1,_1802
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Spanish_Guerillas
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Stray_Pleasures
1.ww_-_Surprised_By_Joy
1.ww_-_Sweet_Was_The_Walk
1.ww_-_Temple_Tree_Path
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Cottager_To_Her_Infant
1.ww_-_The_Danish_Boy
1.ww_-_The_Eagle_and_the_Dove
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fary_Chasm
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Fountain
1.ww_-_The_French_And_the_Spanish_Guerillas
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Highland_Broach
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Longest_Day
1.ww_-_The_Martial_Courage_Of_A_Day_Is_Vain
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Pet-Lamb
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_There_Is_A_Bondage_Worse,_Far_Worse,_To_Bear
1.ww_-_There_is_an_Eminence,--of_these_our_hills
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Seven_Sisters
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Simplon_Pass
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Trosachs
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Vaudois
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Though_Narrow_Be_That_Old_Mans_Cares_.
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Butterfly
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_a_Sky-Lark
1.ww_-_To_a_Skylark
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_H._C.
1.ww_-_To_Joanna
1.ww_-_To_Lady_Beaumont
1.ww_-_To_Lady_Eleanor_Butler_and_the_Honourable_Miss_Ponsonby,
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_Sleep
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Poet,_John_Dyer
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_To_Thomas_Clarkson
1.ww_-_To_Toussaint_LOuverture
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Punishment_Of_Death
1.ww_-_Upon_The_Same_Event
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Waldenses
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_We_Are_Seven
1.ww_-_When_I_Have_Borne_In_Memory
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_in_March
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yes,_It_Was_The_Mountain_Echo
1.ww_-_Yew-Trees
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
1.yb_-_a_moment
1.yb_-_Clinging_to_the_bell
1.yb_-_In_a_bitter_wind
1.yb_-_Miles_of_frost
1.yb_-_Mountains_of_Yoshino
1.yb_-_On_these_southern_roads
1.yb_-_Short_nap
1.yb_-_spring_rain
1.yb_-_The_late_evening_crow
1.yb_-_This_cold_winter_night
1.yb_-_white_lotus
1.yb_-_winter_moon
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ym_-_Climbing_the_Mountain
1.ym_-_Gone_Again_to_Gaze_on_the_Cascade
1.ymi_-_at_the_end_of_the_smoke
1.ymi_-_Swallowing
1.ym_-_Just_Done
1.ym_-_Mad_Words
1.ym_-_Motto
1.ym_-_Nearing_Hao-pa
1.ym_-_Pu-to_Temple
1.ym_-_Wrapped,_surrounded_by_ten_thousand_mountains
1.yni_-_Hymn_from_the_Heavens
1.yni_-_The_Celestial_Fire
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Temple
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.02_-_Zimzum
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_The_Worlds
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Place
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_The_Masculine_Feminine_World
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.19_-_Union,_Gestation,_Birth
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.03_-_Aristotle
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_I_have_a_hundred_lives
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.06_-_Opening_to_the_Force
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1.52_-_The_Ode
2.3.1.54_-_An_Epic_Line
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.05_-_HYMN_TO_DARKNESS
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
26.05_-_Modern_Poets
26.06_-_Ashram_Poets
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
28.02_-_An_Impression
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_That_Which_is_Speaking
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07.5_-_Who_Am_I?
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
3.1.03_-_Miracles
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
3.1.06_-_Immortal_Love
31.06_-_Jagadish_Chandra_Bose
3.1.07_-_A_Tree
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
3.1.09_-_Revelation
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.10_-_Karma
3.1.11_-_Appeal
3.1.12_-_A_Child.s_Imagination
3.1.13_-_The_Sea_at_Night
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.1.17_-_Life_and_Death
3.1.18_-_Evening
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Vision
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1.11_-_Language-Study_and_Yoga
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
3.5.01_-_Science
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
3.5.04_-_Justice
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
41.01_-_Vedic_Hymns
41.02_-_Other_Hymns_and_Prayers
41.03_-_Bengali_Poems_of_Sri_Aurobindo
41.04_-_Modern_Bengali_Poems
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.02_-_An_Image
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.02_-_The_Psychic_Condition
4.2.4.03_-_The_Psychic_Fire
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.05_-_Agni
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.07_-_Psychic_Joy
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.2.4.12_-_The_Psychic_and_Uneasiness
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1.11_-_Living_in_the_Divine
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2.11_-_Trance_and_the_Higher_Planes
4.3.2.12_-_Living_in_a_Higher_Plane
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.04_-_The_Order_of_Ascent_and_Descent
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.06_-_The_Descent_of_Fire
4.4.4.07_-_The_Descent_of_Light
4.4.4.08_-_The_Descent_of_Knowledge
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Ilion
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.07_-_Life
6.1.08_-_One_Day
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.03_-_The_Other_Earths
7.2.04_-_Thought_the_Paraclete
7.2.05_-_Moon_of_Two_Hemispheres
7.2.06_-_Rose_of_God
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.3.14_-_The_Tiger_and_the_Deer
7.4.01_-_Man_the_Enigma
7.4.02_-_The_Infinitismal_Infinite
7.4.03_-_The_Cosmic_Dance
7.5.20_-_The_Hidden_Plan
7.5.21_-_The_Pilgrim_of_the_Night
7.5.26_-_The_Golden_Light
7.5.27_-_The_Infinite_Adventure
7.5.28_-_The_Greater_Plan
7.5.29_-_The_Universal_Incarnation
7.5.30_-_The_Godhead
7.5.31_-_The_Stone_Goddess
7.5.32_-_Krishna
7.5.33_-_Shiva
7.5.37_-_Lila
7.5.51_-_Light
7.5.52_-_The_Unseen_Infinite
7.5.56_-_Omnipresence
7.5.59_-_The_Hill-top_Temple
7.5.60_-_Divine_Hearing
7.5.61_-_Because_Thou_Art
7.5.62_-_Divine_Sight
7.5.63_-_Divine_Sense
7.5.64_-_The_Iron_Dictators
7.5.65_-_Form
7.5.66_-_Immortality
7.5.69_-_The_Inner_Fields
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.03_-_Who_art_thou_that_camest
7.6.04_-_One
7.6.09_-_Despair_on_the_Staircase
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
authors_(code)
Avatars_of_the_Tortoise
Averroes_Search
Bhagavad_Gita
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CASE_2_-_HYAKUJOS_FOX
CASE_3_-_GUTEIS_FINGER
CASE_4_-_WAKUANS_WHY_NO_BEARD?
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
CASE_6_-_THE_BUDDHAS_FLOWER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Evening_Talks_With_Sri_Aurobindo
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Liber_MMM
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MMM.03_-_DREAMING
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_17
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Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
the_Castle
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
The_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Ultima_Thule_-_Dedication_to_G._W._G.
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

above
lost
movement
rise
SIMILAR TITLES
Al-Fihrist
aphorisms
Aristotle
Choiceless Awareness A Selection of Passages for the Study of the Teachings of J. Krishnamurti
Christianity
Christian Mysticism
Confusion Arises as Wisdom Gampopa's Heart Advice on the Path of Mahamudra
Crisis of European Sciences and Transcendental Phenomenology
Discipline and Punish The Birth of the Prison
God and CHRISTIANITY
Jiddu Krishnamurti
Krishna
Mere Christianity
Mysticism Christian and Buddhist
On Thoughts And Aphorisms
Ride the Tiger A Survival Manual for the Aristocrats of the Soul
ris
rise
rise above
Savitris Tower
Sayings of Sri Ramakrishna
Sayings of Sri Ramakrishna (toc)
Sri Ramakrishna
Sri Ramakrishna (quotes)
Surprised by Joy The Shape of My Early Life
Swami Krishnananda
The Book of Mormon Another Testament of Jesus Christ
The Crisis Of The Modern World
The Gospel of Sri Ramakrishna
The Imitation of Christ
The Paris Review Interviews
the Prison
the Prisoner
The Tarot of Paul Christian
Total Freedom The Essential Krishnamurti
Why do I forget Savitris Divine status and splendor

DEFINITIONS


TERMS STARTING WITH

risaho 離作法. See VYATIREKA

rise at the appointed time. In other early writings,

risen ::: p. p. --> of Rise ::: --> p. p. & a. from Rise. ::: p. p. & a.

riser ::: n. --> One who rises; as, an early riser.
The upright piece of a step, from tread to tread.
Any small upright face, as of a seat, platform, veranda, or the like.
A shaft excavated from below upward.
A feed head. See under Feed, n.


rise: The difference in the coordinates of the independent variable between 2 points.

rise ::: v. --> To move from a lower position to a higher; to ascend; to mount up. Specifically: -- (a) To go upward by walking, climbing, flying, or any other voluntary motion; as, a bird rises in the air; a fish rises to the bait.
To ascend or float in a fluid, as gases or vapors in air, cork in water, and the like.
To move upward under the influence of a projecting force; as, a bullet rises in the air.


rishi. ::: a sage; seer of the Truth

rishi ::: see r.s.i.

rishi ("s) ::: Sri Aurobindo: "The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth.” *Social and Political Thought

rish ::: n. --> A rush (the plant).

risibility ::: n. --> The quality of being risible; as, risibility is peculiar to the human species.

risible ::: a. --> Having the faculty or power of laughing; disposed to laugh.
Exciting laughter; worthy to be laughed at; amusing.
Used in, or expressing, laughter; as, risible muscles.


rising action: The action or events in a story or plot building up to the climax.

rising and setting of the sun. Regamey in What

rising ... on his brow the sign of eternity and life:

rising phase ::: The initial, depolarizing, phase of an action potential, caused by the regenerative, voltage-dependent influx of a cation such as Na+ or Ca2+.

rising ::: p. pr. & vb. n. --> of Rise ::: a. --> Attaining a higher place; taking, or moving in, an upward direction; appearing above the horizon; ascending; as, the rising moon.
Increasing in wealth, power, or distinction; as, a rising state; a rising character.


rising up high by means of actual flight; flying high in the air. Also fig.

risk ::: a source of danger; hazard.

risked ::: imp. & p. p. --> of Risk

risker ::: n. --> One who risks or hazards.

riskful ::: a. --> Risky.

risking ::: p. pr. & vb. n. --> of Risk

risk ::: n. --> Hazard; danger; peril; exposure to loss, injury, or destruction.
Hazard of loss; liabillity to loss in property.
To expose to risk, hazard, or peril; to venture; as, to risk goods on board of a ship; to risk one&


risky ::: a. --> Attended with risk or danger; hazardous.

risky shift: refers to the fact that people tend to make riskier decisions when they are members of a group than they would if they made the same decision independently.

ris med. (ri me). In Tibetan, lit. "unbounded," "unlimited," or "impartial"; often translated as "nonsectarian" or "eclectic" in conjunction with a religious ideal that appears to have gained widespread currency in the early nineteenth century, most famously in the Khams SDE DGE kingdom in eastern Tibet. The origins of the movement are traced to the founding of DPAL SPUNGS monastery, established in 1727 by the eighth TAI SI TU CHOS KYI 'BYUNG GNAS, a great BKA' BRGYUD scholar, historian, and linguist, with support from Sde dge's ruler Bstan pa tshe ring (Tenpa Tsering, 1678-1738), who sponsored the carving and printing of the Sde dge edition of the Tibetan BKA' 'GYUR and BSTAN 'GYUR. Si tu revitalized the study of Sanskrit and stressed the importance of older traditions that had fallen into decline after the rise to power of the DGE LUGS sect. The revitalization of religious learning in Sde dge spread to the Bka' 'brgyud and RNYING MA institutions in the region and reached its peak in the middle of the nineteenth century. When the Dpal spungs-based revitalization began to disturb the traditional SA SKYA affilation of the Sde dge royal family (from the time of 'PHAGS PA,' 1235-1280), such leading figures as 'JAM MGON KONG SPRUL BLO 'GRO MTHA' YAS, 'JAM DBYANG MKHYEN BRTSE DBANG PO, and MCHOG GYUR GLING PA responded to the danger of conflict among powerful Sde dge clans by using impartial liturgies that did not stress one tradition over another. There is some evidence that another great ris med lama, DPAL SPRUL RIN PO CHE, extended the spirit to include even Dge lugs traditions. The frequency of the occurrence of the term ris med in Tibetan literature from that era has given rise in the West to the notion that something akin to a "nonsectarian movement" occurred in eastern Tibet in the nineteenth century, one in which scholars of the Rnying ma, Bka' brgyud, and Sa skya sects not only read and benefited from each other's traditions (as had long been the case), but also studied the works of the politically more powerful Dge lugs sect, which had been at odds with both Rnying ma and Bka' brgyud at various points since the seventeenth century. This idea that such a "movement" occurred has been largely drawn from preliminary studies of 'Jam mgon kong sprul. This Bka' brgyud lama (who was born into a BON family and initially ordained into a Rnying ma monastery) achieved a remarkable breadth and depth in his scholarship. In several collections of liturgical texts and lengthy treatises, he set forth a vision of a nonsectarian ideal in which intersectarian exchanges were valued, yet strict separations between the multiple lineages and orders were carefully upheld. Still, the notion that 'Jam mgon kong sprul, 'Jam dbyang mkhyen brtse, and Dpal sprul Rin po che were at the center of a "nonsectarian movement," in the sense that there was a widespread institutional reformation in their lifetimes, is not historically accurate. It is perhaps better to speak of the nonsectarian ideal and their own lives as models of its expression. That model was indeed much imitated in the early twentieth century, and the ris med ideal appears to have become a standard motif for the social and political unification of the Tibetan exile community since 1959. The current DALAI LAMA, for example, is known to use the metaphor of the five-fingered hand (the four main Buddhist orders and the Bon religion) to describe a Tibetan society as fundamentally united yet respectful of its differences.

ris med

ris ::: n. --> A bough or branch; a twig.

risoluto: resolutely

risorial ::: a. --> Pertaining to, or producing, laughter; as, the risorial muscles.

risotto ::: n. --> A kind of pottage.

risse ::: --> imp. of Rise.

risshu 立宗. See PRATIJNĀ

rissoid ::: n. --> Any one of very numerous species of small spiral gastropods of the genus Rissoa, or family Rissoidae, found both in fresh and salt water.

rissole ::: n. --> A small ball of rich minced meat or fish, covered with pastry and fried.

rist ::: --> 3d pers. sing. pres. of Rise, contracted from riseth.

RISCiX "operating system" /risk-icks/ (Or "RISC iX") {BSD}-based {Unix} developed by {Acorn Computers Ltd.} (Cambridge, UK) to run on 32-bit {ARM} {RISC} processors. RISCiX was launched circa 1989 for three production machines - the R140, R260, the discless R225; and other prototypes. (2003-09-24)

RISCiX ::: (operating system) /risk-icks/ (Or RISC iX) BSD-based Unix developed by Acorn Computers Ltd. (Cambridge, UK) to run on 32-bit ARM RISC processors.RISCiX was launched circa 1989 for three production machines - the R140, R260, the discless R225; and other prototypes.(2003-09-24)

RISC OS ::: (operating system) (Reduced Instruction Set Computer Operating System) The operating system originally developed by Acorn Computers for their Archimedes family of personal computers.RISC OS replaced the Arthur operating system used on the first Archimedeses.It is written in ARM assembly code and distributed on ROM so it takes up no disk space and takes no time to load. It supports cooperative multitasking with interpreter. RISC OS also supported outline fonts when only bitmap fonts were available on most other platforms.Following the virtual demise of Acorn, development of RISC OS 4 was taken over by RISCOS Ltd on 1999-03-05 and released on 1999-07-01.Current version: 4.39, as of 2004-09-21.(2004-09-21)

RISC OS "operating system" (Reduced Instruction Set Computer Operating System) The {operating system} originally developed by {Acorn Computers} for their {Archimedes} family of {personal computers}. RISC OS replaced the {Arthur} operating system used on the first Archimedeses. It is written in {ARM} {assembly code} and distributed on {ROM} so it takes up no disk space and takes no time to load. It supports {cooperative multitasking} with memory management and includes a {graphical user interface} or "WIMP". It is written in a highly modular style and makes extensive use of {vectors} so it is easy to modify and extend by loading new modules in {RAM}. Many {system calls} (called "SWIs" - software interrupts) are available to application programmers and some of these are available as user comands via a built-in {command-line interpreter}. RISC OS also supported {outline fonts} when only {bitmap fonts} were available on most other {platforms}. Following the virtual demise of Acorn, development of RISC OS 4 was taken over by {RISCOS Ltd} on 1999-03-05 and released on 1999-07-01. (2004-09-21)

RiscPC ::: (computer) The final addition to Acorn's Archimedes family of personal computers, released in April 1994. The RiscPC allowed a second processor, e.g. an Intel 486 or a second ARM, to share the bus, memory and peripherals with the main processor. It also had full 24-bit colour graphics support.The Risc PC 600 (the first to be launched) had the new ARM600 processor and RISC OS 3.5. The RiscPC 700 had an ARM710 processor and RISC OS 3.6, and the SA had the StrongARM processor and RISC OS 3.7.Castle Technology Ltd later introduced the IYONIX pc with the 32-bit X-Scale processor and USB sockets. USB and StrongArm can also be retrofitted to earlier RiscPCs.RiscPCs are among the most energy efficient home computers. .(2004-09-21)

RiscPC "computer" The final addition to {Acorn}'s {Archimedes} family of {personal computers}, released in April 1994. The RiscPC allowed a second processor, e.g. an {Intel 486} or a second {ARM}, to share the {bus}, memory and {peripherals} with the main processor. It also had full 24-bit colour graphics support. The Risc PC 600 (the first to be launched) had the new {ARM600} processor and {RISC OS} 3.5. The RiscPC 700 had an {ARM710} processor and RISC OS 3.6, and the SA had the {StrongARM} processor and RISC OS 3.7. {Castle Technology Ltd} later introduced the {IYONIX pc} with the 32-bit {X-Scale} processor and {USB} sockets. USB and StrongArm can also be retrofitted to earlier RiscPCs. RiscPCs are among the most energy efficient home computers. {Acorn Computer Museum (http://pages.zoom.co.uk/acorn.computer/riscpc.html)}. (2004-09-21)

RISC {Reduced Instruction Set Computer}

RISC System/6000 "computer" (Or "RS/6000") {IBM}'s current {RISC}-based {Unix} computer. The RS/6000, announced in 1990, replaced the {RT-PC}. It runs {AIX} 3.x and 4.x. Most models have an {MCA} bus. A wide range of models are available. (1995-04-06)

RISC System/6000 ::: (computer) (Or RS/6000) IBM's current RISC-based Unix computer. The RS/6000, announced in 1990, replaced the RT-PC. It runs AIX 3.x and 4.x. Most models have an MCA bus. A wide range of models are available. (1995-04-06)

Rishabha (Sanskrit) Ṛṣabha Power, strength, excellence; the second zodiacal sign, Taurus the Bull; in the Vedas and Upanishads, often used to mean pranava or Aum. Abbreviated as rii, it is the second of the seven notes of the Hindu musical scale. According to the Bhagavata-Purana, the first teacher of the Jain doctrines in India; the first Jain Tirthakara (tirthankara) or arhat.

Rishi-manus, Rishi-prajapatis (Sanskrit) Ṛṣi-manu-s, Ṛṣi-prajāpati-s Equivalent terms for the far-seeing and enlightened manus or progenitors, or in certain relations the architects of our world, equivalent to the seven or ten: Ki-y of China; amshaspends of ancient Persia; annedoti of the Chaldeans; or Sephiroth of the Qabbalah. They are the inspired progenitors of all living beings and things, cosmic or on lower scales of nature. Both are more generally called dhyani-chohans, gods, or devas. It is only the very highest among them who can be called the architects or builders of the world, because the lower classes of them have as their particular labor the emanating and guidance of the various stocks or races of living beings, humans included.

Rishi: Sage; seer of the Truth.

Rishi: Sanskrit for seer; a sage.

Rishi (Sanskrit) Ṛṣi An adept, seer, inspired person; in Vedic literature, used for the seers through whom the various mantras or hymns of the Veda were revealed. In later times the rishis were regarded as a particular class of beings, distinct from gods and men, the patriarchs or creators: thus there were the ten maharshis — the mind-born sons of Prajapati. In the Mahabharata, the seven rishis of the first manvantara are enumerated as Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vasishtha. In Satapatha-Brahmana the Vedic rishis are named as: Gotama, Bharadvaja, Visvamitra, Jamadagni, Vasishtha, Kasyapa, and Atri. The seven rishis (saptarshis) are especially associated with the constellation of the Great Bear.

Rishi ::: see rsi

RISHIS (Skt) Teachers at the temple schools of Atlantis. They were members of the planetary hierarchy. (K 7.3.1)

Rishi (’s)

Rishis—to be compared with the Prajapati

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

Rishiyajna: Study of the scriptures for gratifying the seers of Truth; one of the five sacrificial rites enjoined on all householders for daily performance; also known as Brahmayajna.

Rishi-yogis (Sanskrit) Ṛṣi-yogin-s Adepts in yoga; these adepts of the Puranas acquired divine powers through self-exertion.

Rishon Le-Zion ::: (Heb. First to Zion) Title given to the Sephardic chief rabbi of Israel, name of one of the first towns established in Israel by the Biluim.

Rising cost industry - An industry in which the minimum cost attainable by a firm rises as the scale of the industry expands.

Rising sign: In astrology, the Sign or the subdivision of the Sign which was rising on the eastern horizon at the moment of birth; it is deemed to exercise a strong influence upon the personality and physical appearance of the native.

Risk Analysis::: A detailed examination including risk assessment, risk evaluation, and risk management alternatives, performed to understand the nature of unwanted, negative consequences to human life, health, property, or the environment; an analytical process to provide information regarding undesirable events; the process of quantification of the probabilities and expected consequences for identified risks.



Risk analysis – Refers to the process of measuring and analysing the risk associ­ated with financial and investment decisions.

Risk_assessment ::: is a general term used across many industries to determine the likelihood of loss on an asset, loan, or investment. Assessing risk is essential for determining the worthwhile of an investment and the best process(es) to mitigate risk, and it presents the upside reward compared to the risk profile. It also determines the rate of return necessary to make a particular investment succeed.

Risk Assessment ::: The process of establishing information regarding acceptable levels of a risk and/or levels of risk for an individual, group, society, or the environment.



Risk averse - Exhibiting a dislike of uncertainty.

Risk_averse ::: is the description of an investor who, when faced with two investments with a similar expected return, prefers the one with the lower risk.

Risk Based Testing "testing" Testing based on identification of potential risks (or "candidate risks"), which should be analysed by the project stakeholder or which might appear during the project's development. (2006-09-07)

Risk Based Testing ::: (testing) Testing based on identification of potential risks (or candidate risks), which should be analysed by the project stakeholder or which might appear during the project's development.(2006-09-07)

Risk Characterization::: This last step in the risk assessment process characterizes the potential for adverse health effects and evaluates the uncertainty involved.



Risk Communication::: The exchange of information about health or environmental risks among risk assessors and managers, the general public, news media, interest groups, etc.



Risk Estimate ::: A description of the probability that organisms exposed to a specific dose of a chemical or other pollutant will develop an adverse response (e.g., cancer).



Risk Estimation ::: The scientific determination of the characteristics of risks, usually in as quantitative a way as possible. These include the magnitude, spatial scale, duration and intensity of adverse consequences and their associated probabilities as well as a description of the cause and effect links.



Risk Evaluation ::: A component of risk assessment in which judgments are made about the significance and acceptability of risk.



Risk Factor ::: Characteristic (e.g., race, sex, age, obesity) or variable (e.g., smoking, occupational exposure level) associated with increased probability of a toxic effect.



Risk Identification ::: Recognizing that a hazard exists and trying to define its characteristics. Often risks exist and are even measured for some time before their adverse consequences are recognized. In other cases, risk identification is a deliberate procedure to review, and it is hoped, anticipate possible hazards.



Risk - Is used to refer to the measurable possibility of something losing or not increasing in value. Risk is not the same as uncertainty. Uncertainty is not considered to be measurable. Or, when an outcome may or may not occur, but its probability of occurring is known. Peoples actions are influenced by their attitudes towards risk. Many decisions are taken under conditions of risk or uncertainty. Generally, the I the/probability of (or the more uncertain) the desired outcome of an ac the less likely it is that people will undertake the action.

Risk Management ::: The process of evaluating and selecting alternative regulatory and non-regulatory responses to risk. The selection process necessarily requires the consideration of legal, economic, and behavioral factors.



Risk Specific Dose ::: The dose associated with a specified risk level.



Risk ::: takes on many forms but is broadly categorized as the chance an outcome or investment's actual return will differ from the expected outcome or return. Risk includes the possibility of losing some or all of the original investment. Different versions of risk are usually measured by calculating the standard deviation of the historical returns or average returns of a specific investment.

Risk ::: The product of: impact of severity (consequence) and impact of likelihood (probability). Specifically for carcinogenic effects, risk is estimated as the incremental probability of an individual developing cancer over a lifetime as a result of exposure to a potential carcinogen. Specifically for noncarcinogenic (systemic) effects, risk is not expressed as a probability but rather is evaluated by comparing an exposure level over a period of time to a reference dose derived for a similar exposure period.



Risk_tolerance ::: is the degree of variability in investment returns that an investor is willing to withstand. Risk tolerance is an important component in investing. You should have a realistic understanding of your ability and willingness to stomach large swings in the value of your investments; if you take on too much risk, you might panic and sell at the wrong time.   BREAKING DOWN 'Risk Tolerance'   Risk tolerance assessments for investors abound, including risk-related surveys or questionnaires. As an investor, you may also want to review historical worst-case returns for different asset classes to get an idea of how much money you would feel comfortable losing if your investments have a bad year or bad series of years. Other factors affecting risk tolerance are the time horizon you have to invest, your future earning capacity, and the presence of other assets such as a home, pension, Social Security or an inheritance. In general, you can take greater risk with investable assets when you have other, more stable sources of funds available.   Aggressive Risk Tolerance   Aggressive investors tend to be market-savvy. A deep understanding of securities and their propensities allows such individuals and institutional investors to purchase highly volatile instruments, such as small company stocks that can plummet to zero or options contracts that can expire worthless. While maintaining a base of riskless securities, aggressive investors reach for maximum returns with maximum risk.

Risnuch—genius of agriculture, according to

RISQL {Red Brick Intelligent SQL}

Rissho Koseikai

Rissho Koseikai. (立正佼成会). In Japanese, "Society for Establishing Righteousness and Peaceful Relations," one of Japan's largest lay Buddhist organizations. Rissho Koseikai was founded in 1938 by NIWANO NIKKYo (1906-1999), the son of a farming family in Niigata prefecture, and NAGANUMA MYoKo (1889-1957), a homemaker from Saitama prefecture. In 2007, it claimed 1.67 million member households, with 239 churches in Japan and fifty-six churches in eighteen countries outside of Japan. Originally formed as an offshoot of REIYuKAI, Rissho Koseikai is strongly influenced by NICHIRENSHu doctrine, although it bears no organizational ties with the latter school. In terms of its ethos and organizational structure, it embodies many of the characteristics of Japan's so-called new religions. Rissho Koseikai emphasizes worship of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") as a means for self-cultivation and salvation as well as for the greater good of humanity at large. Religious practice includes recitation of chapters from the Saddharmapundarīkasutra every morning and evening and chanting of the Japanese title of the sutra, or DAIMOKU, viz., NAMU MYoHoRENGEKYo. As is common among schools associated with worship of the Saddharmapundarīkasutra, Rissho Koseikai believes that people share karmic links with their ancestors. Through recitation of Saddharmapundarīkasutra passages and its title, along with repentance for one's past transgressions, one can transfer merit to one's ancestors. This transference aims to subdue the troubled spirits of ancestors who did not attain buddhahood, as well as to eliminate any negative karmic bonds with them. Rissho Koseikai is headquartered in Tokyo. However, its organization is largely decentralized and it has no priesthood. This structure places more value and responsibility on its laity, who are presumed to be capable of transferring merit and conducting funerals and ancestral rites on their own. Group gatherings generally address counseling issues for individuals and families alongside the study of Buddhist doctrine. In contrast to Reiyukai, which emphasizes devotional faith to the Saddharmapundarīkasutra without the need for detailed doctrinal understanding of Buddhism, adherents of Rissho Koseikai, in line with the school's founders, include the analytic study of doctrine as complementary to their faith.

Risshu. [alt. Ritsushu] (律宗). In Japanese, "School of Discipline," one of the so-called six schools of the Nara tradition of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF); the term is also sometimes seen transcribed as RITSUSHu. Although its origins are uncertain, a decree by the Grand Council of State (J. Daijokan) in 718 acknowledged Risshu as one of major schools of Buddhism in the Japanese capital of Nara. The school is dedicated to the exegesis and dissemination of the rules of Buddhist VINAYA, especially those associated with the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. Rather than an established religious institution, the Risshu, like the other contemporaneous schools of the Nara period (710-974), should instead be considered more of an intellectual tradition or school of thought. Risshu arose as an attempt to systematize monastic rules and practices on the basis of Chinese translations of Indian vinaya texts. Throughout the first half of the eighth century, Japanese monks relied on the Taiho Law Code (701), a set of government-mandated monastic regulations, to guide both their ordination ceremonies (J. jukai) and their conduct. Realizing that Japan lacked proper observance of the vinaya, Nara scholars who had studied monastic discipline in China sought the aid of GANJIN (C. Jianzhen; 687-763), a well-known Chinese master of the NANSHAN LÜ ZONG (South Mountain School of Discipline), the largest of the three vinaya traditions of China. Their attempts to use Ganjin to establish an orthodox ordination ceremony in Japan met with considerable resistance, first from the Chinese court, which did not want to part with Ganjin, and second with entrenched interests in Nara, which had grown accustomed to the Taiho regulations. After five failed attempts to travel to Japan at these monks' invitation, Ganjin finally arrived in Japan in 754. Then sixty-six and blind, Ganjin finally established an ordination platform that summer at the great Nara monastery of ToDAIJI. Soon thereafter, two more ordination platforms were erected under the jurisdiction of Risshu: one at Yakushiji in Shimotsuke province (in present-day Tochigi prefecture), and one at Kanzeonji in Chikuzen province (in present-day Fukuoka prefecture). In his later years, Ganjin also founded the monastery of ToSHoDAIJI in Nara, where he trained monks according to his own codification of the rules. Risshu and the other Nara schools fell into a period of decline over the course of the Heian period (794-1185), which ultimately set the stage for a restoration of Risshu in the early Kamakura period (1185-1333). Under the leadership of the Tendai priest Shunjo (1166-1227), who had studied in China, a group of monks with interests in vinaya assembled at Sennyuji in Kyoto. They would later become identified as the Hokkyo, or "northern capital," branch of the Risshu school, in contrast to the Nankyo (southern capital) branch in Nara. Monks in Nara also attempted to restore Risshu, as exemplified by Kakujo's (1194-1249) move to Toshodaiji and the efforts of Eizon (1201-1290), who incorporated esoteric practice (see MIKKYo) in his restoration of Risshu at Saidaiji in Nara. Today, Risshu survives in the two monasteries of Toshodaiji and Saidaiji, although the latter was officially joined with the SHINGONSHu during the Meiji Restoration (1868-1912).

Risshu

Riswan (Rusvon)—in the Odes of Hafiz


TERMS ANYWHERE

1. A dog. 2. A domestic dog of any of various breeds commonly used for hunting, characteristically having drooping ears, a short coat, and a deep resonant voice. 3. In literary use the image of the hound is of something that pursues or chases relentlessly.

1. A substance that gives nourishment; food. 2. Fig. Intellectual nourishment.

1. Feeling or showing enmity or ill will; antagonistic. 2. Of, relating to, or characteristic of an enemy.

1.* Fig. To hold steadfastly to; cling to; cherish. 2. To stay close to, esp. the shore. *hugs, hugged, hugging.

1. Not affected in mind or feeling; not moved by excitement or emotion; undisturbed, calm. 2. Not approached, crossed, traversed, explored, or visited. 3. Remaining in a pristine state; unchanged.

1. Of or pertaining to the universe in general or all things in it; existing or occurring everywhere or in all things; occasionally of or belonging to all nature. Chiefly poet. **2. Of, pertaining to, or characteristic of all or the whole. 3. Applicable everywhere or in all cases; general. Universal.

1. Rising above what is characteristic of earth; exalted, sublime; celestial. 2. Seeming not to belong to this earth or world. 3. Not belonging to this earth; supernatural, mysterious, ghostly.

1. The spirit of God. 2. The presence of God as part of a person"s religious experience; also called Holy Spirit. 3. The third person of the Christian Trinity.

1. To make or be like; resemble or simulate. 2. To copy the actions, appearance, mannerisms, or speech of; mimic. imitates, imitated, imitating.

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

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

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

absorbed ::: 1. Engrossed or entirely occupied; preoccupied. 2. Swallowed up, or comprised, so as no longer to exist apart.

accident ::: 1. Any event that happens unexpectedly, without a deliberate plan or cause. 2. A fortuitous circumstance, quality, or characteristic. 3. An unfortunate event, a disaster, a mishap. accidents.

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

adj. 1. Not imprisoned or enslaved; being at liberty. 2. Unconstrained; unconfined. 3. Unobstructed; clear. 4. Ready or generous in using or giving; liberal; lavish. 5. Exempt from external authority, interference, restriction, etc., as a person or one"s will, thought, choice, action, etc.; independent; unrestricted. 6. Exempt or released from something specified that controls, restrains, burdens, etc. (usually followed by from or of). 7. Given readily or in profusion. freer, thought-free, world-free. *adv. *8. In a free manner; without constraints; unimpeded. v. 9. To make free; set at liberty; release from bondage, imprisonment, or restraint. 10. To disengage or clear something from an entanglement. 11. To relieve or rid of a burden, an inconvenience or an obligation. freed. set free. Released; liberated; freed.

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

adored ::: the One who is worshipped, (referring here to Krishna).

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

adventurer ::: one who seeks adventures, or who engages in daring enterprises. (Sri Aurobindo also employs the word as an adj.) adventurers, Adventurers.

"A fabulous tribe of wild, beastlike monsters, having the upper part of a human being and the lower part of a horse. They live in the woods or mountains of Elis, Arcadia, and Thessaly. They are representative of wild life, animal desires and barbarism. (M.I.) Glossary and Index of Proper Names in Sri Aurobindo"s Works.*

“Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” The Secret of the Veda

*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda

“A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” The Life Divine

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

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

"All supramental gnosis is a twofold Truth-Consciousness, a consciousness of inherent self-knowledge and, by identity of self and world, of intimate world-knowledge; this knowledge is the criterion, the characteristic power of the gnosis.” The Life Divine*

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

ambush ::: 1. An act or instance of lying concealed so as to attack by surprise. 2. The concealed position itself. ambushes.

ambushed ::: concealed so as suddenly to burst forth, come in view, or take by surprise.

an artificially induced trance state resembling sleep, characterised by heightened susceptibility to suggestion.

"And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

“And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

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

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

a painful burden, as of suffering, guilt, anxiety, etc. (From the wreath of thorns placed on Christ"s head to mock him before he was crucified.)

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

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

"A Rishi is one who sees or discovers an inner truth and puts it into self-effective language — the mantra.” The Future Poetry

“A Rishi is one who sees or discovers an inner truth and puts it into self-effective language—the mantra.” The Future Poetry

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

arose ::: pt. of arise.

arrogant ::: 1. Having or displaying a sense of overbearing self-worth or self-importance. 2. Marked by or arising from a feeling or assumption of one"s superiority toward others.

ascending ::: rising, mounting up.

ascend ::: to move, climb, or go upward; mount; rise. ascends, ascended, ascending.

"As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine

“As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine

astonished ::: 1. Amazed, filled with sudden and overpowering surprise or wonder. 2. Filled with consternation; dismayed. astonishing.

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

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

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

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

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

authorises ::: gives permission for, formal approval to; sanctions or approves.

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

“Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development—Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” Letters on Yoga

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

bankruptcy ::: 1. A state of complete lack of some abstract property; "spiritual bankruptcy”; "moral bankruptcy”; "intellectual bankruptcy”. 2. Depleted of valuable qualities or characteristics.

basilicas ::: public buildings in ancient Rome having a central nave with an apse at one or both ends and two side aisles formed by rows of columns, which was used as an assembly hall – also Christian churches with a similar design.

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.

beauty ::: the quality present in a thing or person that gives intense pleasure or deep satisfaction to the mind, whether arising from sensory manifestations (as shape, colour, sound, etc.), a meaningful design or pattern, or something else, (as a personality in which high spiritual qualities are manifest). Beauty, beauty"s, Beauty"s, beauty-drenched, earth-beauty"s.

begot ::: pt. of beget. 1. Caused to exist or occur; created. 2. Called into being, gave rise to; produced. begotten.

belt ::: 1. Any encircling or transverse band, strip, or stripe characteristically distinguished from the surface it crosses. 2. An elongated region having distinctive properties or characteristics and long in proportion to its breadth. 3. A zone or district.

bloom ::: n. **1. The flower of a plant. 2. Fig. A condition or time of vigour, freshness, and beauty; prime. 3. Fig. Glowing charm; delicate beauty. blooms. v. 4. To bear flowers; to blossom. Also fig. 5. To be in a healthy, glowing, or flourishing condition. 6. To flourish or grow. 7. To cause to flourish or grow; to flourish. Chiefly fig. blooms, bloomed.**

blossom ::: v. 1. To produce or yield flowers. 2. To flourish; develop. blossomed.* *n. 3. The flower of a plant. mango-blossoms.**

  Brahma is Immortality, Vishnu is Eternity, Shiva is Infinity; Krishna is the Supreme"s eternal, infinite, immortal self-possession, self-issuing, self-manifestation, self-finding.” *Essays Divine and Human

Brahma is Immortality, Vishnu is Eternity, Shiva is Infinity; Krishna is the Supreme’s eternal, infinite, immortal self-possession, self-issuing, self-manifestation, self-finding.” Essays Divine and Human

  Brahma, Vishnu, Shiva, Krishna, these are the eternal Four, the quadruple Infinite.

Brahma, Vishnu, Shiva, Krishna, these are the eternal Four, the quadruple Infinite.

breast ::: 1. Each of two milk-secreting glandular organs on the chest of a woman; the human mammary gland. 2. The front of the body from the neck to the abdomen; chest. 3. Fig. The seat of the affection and emotion. 4. Fig. A source of nourishment. 5. Something likened to the human breast, as a surface, etc. breasts, breasts".

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

rishi ("s) ::: Sri Aurobindo: "The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth.” *Social and Political Thought

rising up high by means of actual flight; flying high in the air. Also fig.

risk ::: a source of danger; hazard.

bubbling ::: rising to or as if to the surface; emerging forth as with a gurgling sound.

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

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

"But in the path of knowledge as it is practised in India concentration is used in a special and more limited sense. It means that removal of the thought from all distracting activities of the mind and that concentration of it on the idea of the One by which the soul rises out of the phenomenal into the one reality.” The Synthesis of Yoga*

“But in the path of knowledge as it is practised in India concentration is used in a special and more limited sense. It means that removal of the thought from all distracting activities of the mind and that concentration of it on the idea of the One by which the soul rises out of the phenomenal into the one reality.” The Synthesis of Yoga

"But the Spirit, the Divine is not only above Nature; it is master of Nature and cosmos; the soul rising into its spiritual poise must at least be capable of the same mastery by its unity with the Divine. " The Synthesis of Yoga*

“But the Spirit, the Divine is not only above Nature; it is master of Nature and cosmos; the soul rising into its spiritual poise must at least be capable of the same mastery by its unity with the Divine.” The Synthesis of Yoga

cabbala ::: 1 A body of mystical Jewish teachings based on an interpretation of hidden meanings in the Hebrew Scriptures. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity. 2. Any secret or occult doctrine or science. 3. "Esoteric system of interpretation of the Hebrew scriptures based on the assumption that every word, letter, number, and accent in them has an occult meaning. The system, oral at first, claimed great antiquity, but was really the product of the Middle Ages, arising in the 7th century and lasting into the 18th. It was popular chiefly among Jews, but spread to Christians as well. (Col. Enc.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

calligraphy ::: 1. The art of fine handwriting. 2. An artistic and highly decorative form of handwriting, as with a great many flourishes.

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

captive ::: n. 1. One, such as a prisoner of war, who is forcibly confined, subjugated, or enslaved. captives. v. 2. Those taken and held as a prisoners. captived. adj. 3. Kept under restraint or control; confined. 4. Enraptured, as by beauty; captivated.

capture ::: 1. To take possession of; to take by force or stratagem; take prisoner; seize. 2. To represent, preserve or record in lasting form, a quality, etc. captures, captured, capturing.

care ::: n. **1. A burdened state of mind, as that arising from heavy responsibilities; worry. 2. An object of or cause for concern. 3. Watchful oversight; charge or supervision. 4. An object or source of worry, attention, or solicitude. care, cares. v. 5. To be concerned or interested, have concern for. cares, cared.**

caricature ::: a grotesque imitation, misrepresentation or distorted image, as a drawing or description of a person which exaggerates characteristic features for comic effect.

criss-cross ::: a mark, pattern or network made of crossing lines.

cell ::: 1. A small humble abode, such as a hermit"s cave or hut. 2. A narrow confining room, as in a prison or convent.

charlatanism ::: the quality of having characteristics of a fraud.

cherish ::: 1. To hold great love for someone; feel love for one. 2. To care for, protect and love —(a person). 3. To cling fondly to (a hope, idea, etc.); nurse. cherished.

cherished ::: treated with affection and tenderness; held dear.

classed ::: arranged, grouped, or rated according to qualities or characteristics; assigned to a class; classified.

cloistral ::: of, like, or characteristic of a cloister.

coïl ::: a large bird belonging to the cuckoo family, native to India, with a characteristic call reminiscent of the sound of its name. coïl"s

common ::: 1. Belonging equally to or shared alike by two or more. 2. Of or relating to the community or humanity as a whole. 3. Belonging equally to or shared equally by two or more; joint. 4. Not distinguished by superior or noteworthy characteristics; average; ordinary. 5. Occurring frequently or habitually; usual. commonest.

commonalty ::: not distinguished by superior or noteworthy characteristics; average; ordinary.

communality ::: a feeling or spirit of cooperation and belonging arising from common interests and goals.

concept ::: 1. An idea, esp. an abstract idea or notion. 2. An idea of something formed by mentally combining all its characteristics or particulars; a construct. 3. A directly conceived or intuited object of thought. concept"s, concept-maps.

confine ::: 1. To enclose within bounds, limit, restrict. 2. To shut or keep in; prevent from leaving a place because of imprisonment, illness, discipline, etc. confined.

corporeal ::: of, relating to, or characteristic of the body.

cosmic ::: of or pertaining to the cosmos and characteristic of its phenomena as forming a part of the material universe; infinite.

costume ::: n. A style of dress, including garments, accessories, and hairstyle, especially as characteristic of a particular country, period, or people. costumes. *v. 2. To furnish with a mode of attire, set of garments; dress. *costuming.

cruelty ::: the quality or characteristic of being cruel and delighting in the deliberate infliction of pain or suffering. cruelties.

cry ::: 1. To entreat loudly; supplicate. 2. To call loudly; shout. 3. To sob or shed tears because of grief, sorrow, or pain; weep. 4. To utter or shout (words of appeal, exclamation, fear, etc.) 5. To utter a characteristic sound or call. Used of an animal. cries, cried, criedst, criest, crying.

culture ("s) ::: the quality in a person or society that arises from a concern for what is regarded as excellent in arts, letters, manners, scholarly pursuits, etc.

cycle ::: 1. An interval of time during which a characteristic, often regularly repeated event or sequence of events occurs. 2. A periodically repeated sequence of events. 3. A long period of time; an age. cycles.

dare ::: 1. To have the boldness and courage to try; venture; hazard; risk. 2. To meet defiantly; face courageously. dares, dared, daring.

dawn ::: n. **1. The first appearance of daylight in the morning. 2. The beginning or rise of anything; advent. dawn"s, dawns, dawn-sheen. v. 3. To begin to be perceived; appear; occur. dawns, dawned.

daybreak ::: the time in the morning when light first appears; dawn; sunrise.

dear ::: 1. Precious in one"s regard; cherished. 2. Loved and cherished: Highly esteemed or regarded. 3. Heartfelt; earnest. dearer, dearest.

debris ::: the scattered remains of something broken or destroyed; rubble or wreckage.

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

delirium ::: 1. A more or less temporary disorder of the mental faculties, as in fevers, disturbances of consciousness, or intoxication, characterised by restlessness, excitement, delusions, hallucinations, etc. 2. A state of violent excitement or emotion.

"Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti. ” The Synthesis of Yoga

“Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti.” The Synthesis of Yoga

“… desires come from outside, enter the subconscious vital and rise to the surface. It is only when they rise to the surface and the mind becomes aware of them, that we become conscious of the desire. It seems to us to be our own because we feel it thus rising from the vital into the mind and do not know that it came from outside.” Letters on Yoga

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

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

dim ::: 1. Obscure to the mind or the senses. 2. Not clearly seen; indistinct; faint. 3. Having weak or indistinct vision. 4. Faintly outlined; indistinct. 5. Lacking in brightness. v. 1. To cause to seem less bright, as by comparison. 2. Make dim or lusterless. dimly, dim-eyed, dim-heart, dim-hearted, dim-masked, dim-souled.

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

dull ::: adj. **1. Causing boredom; tedious; uninteresting. 2. Not brisk or rapid; sluggish. 3. Lacking responsiveness or alertness; insensitive. 4. Not clear and resonant; sounding as if striking with or against something relatively soft. 5. (of color) Very low in saturation; highly diluted; 6. Slow to learn or understand; lacking intellectual acuity. duller, dull-eyed, dull-hued, dull-visioned. v. 7. To make numb or insensitive. 8. To make or become dull or sluggish. 9. To make less lively or vigorous. dulls, dulled.**

dungeon ::: a dark, often underground chamber or cell used to confine prisoners. (Sri Aurobindo employs the word as an adjective.)

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

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

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

engender ::: 1. To give rise to, produce, cause (a state of things, a disease, force, quality, feeling, etc.). 2. To beget; procreate. engenders, engendered, engendering.

Eternal"s. Sri Aurobindo: ". . . that which is, cannot perish; it can only lose itself. All is eternal in the eternal spirit.” *Essays in Philosophy and Yoga

Eternal ::: “… that which is, cannot perish; it can only lose itself. All is eternal in the eternal spirit.” Essays in Philosophy and Yoga

evangelist ::: 1. A preacher of the Christian gospel. 2. Any zealous advocate of a cause. (Employed by Sri Aurobindo as an adjective.)

faith ::: “Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” Letters on Yoga

father and Son. ::: first and Second Persons of the Trinity in Christianity.

feature ::: a prominent or conspicuous part or characteristic.

feudal ::: of, pertaining to, or like the feudal system (the system of civil government which prevailed in Europe during the Middle Ages, and which was based on the relation of superior and vassal arising out of the holding of lands.)

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

flood ::: n. **1. A large body of water; a great flow or stream of any fluid; any great overwhelming quantity, also poet. & fig. 2. The rise and flowing in of the tide. 3. The rising of a body of water and its overflowing onto normally dry land. 4. Any great outpouring or stream. floods. v. 5. To flow or pour in or as if in a flood. flooded, flooding. ::: And heard the questioning of the unsatisfied flood **

:::   " . . . for Dawn is the illumination of the Truth rising upon the mentality to bring the day of full consciousness into the darkness or half-lit night of our being.” The Secret of the Veda

::: ". . . for the self within is really the Godhead evolving, it is Krishna, it is the Divine; . . . .” The Synthesis of Yoga

“… for the self within is really the Godhead evolving, it is Krishna, it is the Divine; …” The Synthesis of Yoga

“For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” The Synthesis of Yoga

foster ::: to bring up, raise, or rear; nourish; sustain; support.

fountain ::: 1. The source or origin of anything. 2. A jet or stream of water made by artificial means to spout or rise from an opening or structure, as to afford water for use, to cool the air, or to serve for ornament. fountain"s, fountains.

fourfold ::: composed of four parts; comprising four parts or members.

gamble ::: an act or undertaking of uncertain outcome; a risk.

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

grisly ::: 1. Causing a shudder or feeling of horror; horrible; gruesome, ghastly. 2. Formidable, grim.

"Genius is Nature"s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human

“Genius is Nature’s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human

gethsemane ::: the name of a ‘garden" on the Mount of Olives east of Jerusalem near the brook of Kedron, scene of the agony and betrayal of Christ, hence a scene or occasion of suffering.

gruesome ::: inspiring fear, awe, or causing great horror; fearful, grisly; horribly repugnant.

guest ::: Sri Aurobindo: " When the Rishis speak of Indra or Agni or Soma in men, they are speaking of the god in his cosmic presence, power or function. This is evident from the very language when they speak of Agni as the immortal in mortals, the immortal Light in men, the inner Warrior, the Guest in human beings.” *Letters on Yoga

Guest ::: “ When the Rishis speak of Indra or Agni or Soma in men, they are speaking of the god in his cosmic presence, power or function. This is evident from the very language when they speak of Agni as the immortal in mortals, the immortal Light in men, the inner Warrior, the Guest in human beings.” Letters on Yoga

harbour ::: n. 1. A sheltered port where ships can take on or discharge cargo. 2. Any place of shelter or refuge. v. 3. To give shelter or refuge to. 4. To cherish within one"s breast. 5. To house or contain. harbours, harboured, harbouring, all-harbouring.

hazard ::: n. 1. An unavoidable danger or risk, even though often foreseeable. 2. Something causing unavoidable danger, peril, risk, or difficulty. 3. The absence or lack of predictability; chance; uncertainty. hazard"s, hazards. *v. 4. To expose to hazard or risk. 5. To venture (something); dare. 6. To venture upon (anything of doubtful issue). *hazards, hazarded.

hazardous ::: 1. Full of risk; perilous; risky. 2. Dependent on chance; uncertain.

heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda

heart ::: “The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” The Secret of the Veda

heave ::: n. 1. The act of lifting something with great effort. heavings. v. 2. To rise up or swell, as if pushed up; bulge. 3. An upward movement (especially a rhythmical rising and falling). heaves, heaved.

hemmed ::: confined or bound by an environment of any kind; enclosed, shut in, limited, restrained, imprisoned; often followed by in.

heritage ::: something inherited at birth, such as personal characteristics, status, and possessions.

hero ::: 1. One who is distinguished by exceptional courage, nobility, fortitude, etc. 2. A person noted for feats of courage or nobility of purpose, especially one who has risked or sacrificed his or her life (Sri Aurobindo also employs the word as an adj.) hero"s, heroes.

heroic ::: having, displaying, or characteristic of the qualities appropriate to a hero, such as bravery and courageousness.

highborn ::: of noble or aristocratic birth.

high-browed ::: of, pertaining to, or characteristic of one who possesses superior intellectual attainments or interests; intellectually superior.

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

“I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

iris-coloured ::: a rainbow-like or iridescent appearance; a circle or halo of prismatic colours; a combination or alternation of brilliant colours.

irised ::: having colours like those of the rainbow; iridescent.

**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation*

“Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation

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

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

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

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

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

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

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

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


"Ignorance, this matrix of sin, has in its substantial effect the appearance of a triple cord of limited mind, inefficient life, obscure physical animality, the three ropes with which the Rishi Shunahshepa in the parable was bound as a victim to the sacrificial post.” The Secret of the Veda

illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*


imprison ::: to confine in or as if in a prison. imprisoned, imprisoning.

imperishable ::: not subject to decay or deterioration. Imperishable, imperishable"s, Imperishable"s, imperishableness, imperishably.

impoverished ::: deprived of richness and strength.

impromptu ::: something that arises spontaneously or comes without previous preparation or premeditation. impromptus.

(in Christian exegesis) An appellation of Jesus Christ as the suffering Saviour. Isa. 53.3.

incline ::: n. 1. A steep slope or rise. *v. 2. To bow, nod, or bend (the head, body, etc.). 3. To dispose (a person) in mind, habit, etc. (usually followed by to). 4. To listen, especially willingly or favourably. *inclined, inclining.

incommensurable ::: lacking a common quality on which to make a comparison of magnitude or value. Incommensurable.

inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri

". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga

"The Inconscient is the last resort of the Ignorance.” Letters on Yoga

"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::

"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::

   "Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri

  **inconscient, Inconscient"s.**


indigent ::: deficient in what is requisite; poor; impoverished.

indulgent ::: characterised by benign leniency or permissiveness; forbearing, tolerant. indulgence.

ingenious ::: 1. Characterised by cleverness or originality of invention or construction. 2. Cleverly inventive or resourceful. ingeniously.

"In Greek mythology, a giant with a hundred arms, a son of Uranus and Ge, who fought against the gods. He was hurled down by Athene and imprisoned beneath Mt. Aetna in Sicily. When he stirs, the mountain shakes; when he breathes, there is an eruption. (M.I.; Web.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

inquisition ::: an official investigation, esp. one of a political or religious nature, characterised by a lack of regard for individual rights, prejudice on the part of the examiners, and recklessly cruel punishments.

:::   ". . . in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” *The Life Divine

“… in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” The Life Divine

intense ::: 1. Existing or occurring in a high or extreme degree. 2. Having a characteristic quality in a high degree. 3. Characterized by deep or forceful feelings or emotions. 4. Of an extreme kind; very great, as in strength, keenness, severity, or the like. intenser, intensity, intensities.

interned ::: restricted to or confined within prescribed limits, as prisoners of war, enemy aliens, or combat troops who take refuge in a neutral country. Also fig.

“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine

"It is a reference to the beings met in the vital world, that seem like human beings but, if one looks closely, they are seen to be Hostiles; often assuming the appearance of a familiar face they try to tempt or attack by surprise, and betray the stamp of their origin — there is also a hint that on earth too they take up human bodies or possess them for their own purpose.” Letters on Savitri

I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; …” Letters on Yoga

jail-delivery ::: forcible and illegal liberation of prisoners from jail.

jeer ::: a remark or cry of derision; gibe; taunt.

"Kali is Krishna revealed as dreadful Power & wrathful Love. She slays with her furious blows the self in body, life & mind in order to liberate it as spirit eternal.” Essays Divine and Human

“Kali is Krishna revealed as dreadful Power & wrathful Love. She slays with her furious blows the self in body, life & mind in order to liberate it as spirit eternal.” Essays Divine and Human

Krishna and Radha

::: krishna and Radha

"Krishna as a godhead is the Lord of Ananda, Love and Bhakti; as an incarnation, he manifests the union of wisdom (Jnana) and works and leads the earth-evolution through this towards union with the Divine by Ananda, Love and Bhakti.” Letters on Yoga

“Krishna as a godhead is the Lord of Ananda, Love and Bhakti; as an incarnation, he manifests the union of wisdom (Jnana) and works and leads the earth-evolution through this towards union with the Divine by Ananda, Love and Bhakti.” Letters on Yoga

"Krishna is the Anandamaya; he supports the evolution through the overmind leading it towards the Ananda.” Letters on Yoga

“Krishna is the Anandamaya; he supports the evolution through the overmind leading it towards the Ananda.” Letters on Yoga

Krishna ::: “Krishna is the Eternal’s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” Essays Divine and Human

krishna

::: "Krishna with Radha is the symbol of the Divine Love.” Letters on Yoga

“Krishna with Radha is the symbol of the Divine Love.” Letters on Yoga

lattice ::: an open framework made of strips of metal, wood, or similar material overlapped or overlaid in a regular, usually crisscross pattern. lattices, lattice-window.

leonine ::: of, relating to, or characteristic of a lion.

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

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

lotus (as chakra) ::: Sri Aurobindo: "This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life, — though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra.” *The Synthesis of Yoga

"Love is the crown of all being and its way of fulfilment, that by which it rises to all intensity and all fullness and the ecstasy of utter self-finding.” The Synthesis of Yoga

“Love is the crown of all being and its way of fulfilment, that by which it rises to all intensity and all fullness and the ecstasy of utter self-finding.” The Synthesis of Yoga

lowings ::: the deep, low sounds characteristic of cattle.

lyrist ::: 1. Music. One who plays a lyre. 2. A lyric poet.

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

"Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.” Essays in Philosophy and Yoga

“Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.” Essays in Philosophy and Yoga

mantra ::: Sri Aurobindo: "The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” *The Future Poetry

mantra ::: : “The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” The Future Poetry

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

masque ::: a form of aristocratic entertainment in England in the 16th and 17th centuries, originally consisting of pantomime and dancing but later including dialogue and song, presented in elaborate productions. masques. *See also *mask.

master of Existence ::: Sri Aurobindo: "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

mastodon ::: a massive elephant-like mammal that flourished worldwide from the Myocene through the Pleistocene epochs having long, curved upper tusks and, in the male, short lower tusks.

Maya ::: “Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” The Life Divine

maya ::: Sri Aurobindo: "Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” *The Life Divine

measure ::: n. 1. A unit of standard of measurement. 2. The extent, quantity, dimensions, etc. of (something), ascertained esp. by comparison with a standard. 3. Bounds or limits. 4. A definite or known quality or quantity measured out. 5. A short rhythmical movement or arrangement, as in poetry or music. measures. *v. 6. To determine the size, amount, etc. 7. To estimate the relative amount, value, etc., of, by comparison with some standard. 8. To travel or move over as if measuring. *measured, measuring.

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

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

“Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine.

mind, illumined ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

mockery ::: 1. Scornfully contemptuous ridicule; derision. 2. A false, derisive, or impudent imitation.

mock ::: v. **1. To attack or treat with ridicule, contempt, or derision; to jeer, scoff. 2. To ridicule or jeer by imitation of speech or action. 3. To frustrate the hopes of; disappoint; delude. mocks, mocked, mocking, mockst. adj. 4.** Feigned; not real; sham; counterfeit; imitation.

modesty ::: moderation; the quality or characteristic of being unassuming; unobtrusive, retiring; diffident.

monarch ::: in the manner of, belonging to, or characteristic of a sovereign, as a king, queen or emperor.

moonbelts ::: broad bands or stripes characteristically distinguished from the surface they cross; tracts or districts long in proportion to their breadths. Also, zones or districts, usually with defining term denoting the principal characteristic.

morning star ::: a planet (usually Venus) seen just before sunrise in the eastern sky.

mount ::: v. **1. To climb or ascend. 2. To place oneself upon; get up on. 3. To go upward; rise; soar. mounts, mounted, mounting. adj. mounting. 4.** Soaring, ascending, rising to a higher point.

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

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

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

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



murderous ::: characteristic of or giving rise to murder or bloodshed.

mured ::: immured; imprisoned; shut in, secluded or confined.

n. 1. A thing, fact, or circumstance which by reason of exceptional or special qualities stands alone and is without equal or parallel in its kind. Unique. *adj. 2. Of which there is only one; one and no other; single, sole, solitary. *3. That is or forms the only one of its kind; having no like or equal; standing alone in comparison with others, frequently by reason of superior excellence; unequalled, unparalleled, unrivalled.

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

narad ::: "A well-known Rishi and Vaishnava Bhakta who moves about in the various worlds playing on a lute and having a special role in bringing about events according to the Divine Will.” *Glossary and Index of Proper Names In Sri Aurobindo"s Works

nature ::: 1. The universe, with all its phenomena. 2. The forces and processes that produce and control all the phenomena of the material world. 3. The material world, esp. as surrounding human kind and existing independently of human activities. 4. The essential characteristics and qualities of a human being. 5. A particular combination of qualities belonging to a person, animal, thing, of class by birth, origin, or constitution; native or inherent character. 6. Characteristic disposition; temperament. nature"s, Nature"s, natures, earth-nature ("s), Earth-Nature"s, Heaven-nature"s, life-nature"s, soul-nature, World-Nature"s, twi-natured.

needy ::: in a condition of need or want; in poverty; stricken, impoverished; extremely poor.

neutral ::: 1. Not aligned with or supporting any side or position. 2. Possessing no distinctive quality or characteristics. half-neutral.

not expected; unforeseen; surprising; unanticipated. unexpectedly.

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

nurtured ::: 1. Nourished; fed. 2. Helped to grow or developed; cultivated.

o ::: 1. Used before a name or noun in direct address, esp. in solemn or poetic language, to lend earnestness. 2. Used to express surprise or strong emotion.

odour ::: the property of a substance that gives it a characteristic scent or smell.

oh ::: used to express strong emotion, such as surprise, fear, anger, or pain.

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

*"OM is the syllable (the Imperishable); one should follow after it as the upward song (movement); for with OM one sings (goes) upwards;

“OM is the syllable (the Imperishable); one should follow after it as the upward song (movement); for with OM one sings (goes) upwards;

::: "OM is this syllable. This syllable is the Brahman, this syllable is the Supreme. He who knoweth the imperishable OM, whatso he willeth, it is his. This support is the best, this support is the highest; and when a man knoweth it, he is greatened in the world of Brahman.” The Upanishads

“OM is this syllable. This syllable is the Brahman, this syllable is the Supreme. He who knoweth the imperishable OM, whatso he willeth, it is his. This support is the best, this support is the highest; and when a man knoweth it, he is greatened in the world of Brahman.” The Upanishads

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

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

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

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

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

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

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

*Overmind"s.


overshadow ::: 1. To cast a shadow or gloom; darken or obscure. 2. To make insignificant by comparison; dominate. 3. To make sad or hang heavily over; cast a pall on. overshadowed, overshadowing.

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

parishes ::: political subdivisions of a country or state, usually corresponding in boundaries to an original ecclesiastical parish.

parable ::: 1. A short allegorical story designed to illustrate or teach some truth, spiritual principle, or moral lesson. 2. A statement or comment that conveys a meaning indirectly by the use of comparison, analogy, or the like, esp. concerning morality or ethics.

pattern ::: 1. A model or original used as an archetype. 2. A plan or diagram used as a guide in making something. 3. An artistic or decorative design. 4. A combination of qualities, acts, tendencies, etc., forming a consistent or characteristic arrangement; order or form discernible in things, actions, ideas, situations, etc. patterns, patterned, many-patterned.

prism ::: a transparent solid body, often having triangular bases, used for dispersing light into a spectrum or for reflecting rays of light. Also fig.

prisoned ::: held captive in or as in a prison.

prison-house ::: a prison. Often fig.

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

"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*

“Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human

perishable ::: subject to decay, spoilage, or destruction.

perished ::: pt. of the verb ‘perish".

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

peril ::: 1. Exposure to the risk of harm or loss. 2. Something that causes or may cause injury, loss, or destruction. perils.

periods ::: rather large intervals of time that are meaningful in the life of a person, in history, etc., because of its particular characteristics.

phantasmal ::: resembling or characteristic of a phantom; unreal.

phrase ::: 1. A characteristic way or mode of expression. 2. An expression of two or more words in sequence that form a syntactic unit that is less than a complete sentence. phrases.

positive ::: n. 1. An affirmative element or characteristic; reality. adj. 2. Characterized by or displaying certainty, acceptance, or affirmation. 3. Independent of circumstances; absolute or unqualified.

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

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

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"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

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


priestly ::: sacred; characteristic of a priest.

principle ::: a basic or essential quality or element determining intrinsic nature or characteristic behaviour.

produced ::: 1. Caused to occur or exist; gave or given rise to. 2. Created, generated, brought forth, yielded. producing.

  "Progress admittedly does not march on securely in a straight line like a man sure of his familiar way or an army covering an unimpeded terrain or well-mapped unoccupied spaces. Human progress is very much an adventure through the unknown, an unknown full of surprises and baffling obstacles; it stumbles often, it misses its way at many points, it cedes here in order to gain there, it retraces its steps frequently in order to get more widely forward.” *The Renaissance in India

“Progress admittedly does not march on securely in a straight line like a man sure of his familiar way or an army covering an unimpeded terrain or well-mapped unoccupied spaces. Human progress is very much an adventure through the unknown, an unknown full of surprises and baffling obstacles; it stumbles often, it misses its way at many points, it cedes here in order to gain there, it retraces its steps frequently in order to get more widely forward.” The Renaissance in India

prompted ::: 1. Moved to act; spurred; incited. 2. Gave or given rise to; inspired. prompts, prompting.

prophetic ::: of, belonging to, or characteristic of a prophet or prophecy.

pulse ::: 1. The rhythmic contraction and expansion of an artery at each beat of the heart, often discernible to the touch at points such as the wrists. 2. A throb of life, emotion, etc.

radha ::: "In Hindu religion, the chief of the Gopis or milkmaids, the favourite of Krishna while he lived among the cowherds in Vrindavana.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

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

refine ::: 1. To make more fine, subtle, or precise. 2. To make or become free from coarse characteristics; make or become elegant or polished. refined, refining.

regency ::: a district or office under the control or jurisdiction of a regent.

"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*

“Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga

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

revolt ::: 1. An expression or movement of spirited protest or dissent. 2. An uprising, especially against state authority; a rebellion. revolts.

rippled ::: v. 1. Flowed with a light rise and fall. 2. Of sound: undulated or rose and fell in tone, inflection, or magnitude. rippling. *adj. 3. Marked with small undulations, ruffles, or folds; formed of small waves as water agitated by a breeze. *wind-rippled, forward-rippling.

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

rustle ::: a continuous succession of slight soft or light crisp sounds produced by some kind of movement, esp. as of parts rubbing against each other as leaves, silk, etc. rustling

sardonic ::: characterized by irony, cynical mockery or derision.

saviour ::: 1. One who or that which delivers or rescues from peril. (Sri Aurobindo employs the word as an adjective.) Saviour"s. 2. One who saves from sin and perdition; as God or Christ.

scaffold ::: a raised platform used in the execution of condemned prisoner, as by hanging or beheading.

scaling ::: of the voice: Rising high in pitch.

scornful ::: full of scorn, contemptuous, derisive.

security ::: 1. Freedom from doubt, risk, danger, or fear. 2. Freedom from doubt; confidence, assurance. 3. Something that gives or assures safety.

See also prison-house.

sentinel ::: 1. A tower used by the military to watch for the enemy and defend a camp, etc. 2. A person or thing that watches or stands as if watching. 3. A soldier stationed as a guard to challenge all comers and prevent a surprise attack; a sentry. (Sri Aurobindo often employs the word as an adjective.) sentinels.

seraphim ::: "Hybrid celestial beings [including Cherubim] with human, animal, or birdlike characteristics that are depicted in Jewish, Christian and Islamic literature. They act as throne bearers or throne guardians of the deity. In later theology Cherubim is an angel of the second order, and Seraphim of the first. They correspond, according to Sri Aurobindo, to the Gandharvas and Venas of India tradition. (Enc. Br.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

serpentine ::: 1. Of, characteristic of, or resembling a serpent, as in form or movement; sinuous. 2. Having a twisting or winding course similar to that of a serpent"s motion.

-shackled ::: bound with a chain, ring, or other fastening as of iron for the ankle or wrist of a prisoner, usually one of a pair, which is fastened to a ring-bolt in the floor or wall of the cell. sense-shackled.

shepherd ::: n. 1. In combination, denoting a thing such as is used by or is characteristic of shepherds, as a shepherd"s staff. shepherd"s. 2. One who protects, guides, or watches over a person or group of people. Fig. a spiritual guardian. (Sri Aurobindo employs the word in this sense as an adj.) v. 3. To tend, watch over carefully, guard or guide as a shepherd does his sheep. shepherds.

shiva ::: "The ‘auspicious one"; a name of the third deity of the Hindu Trinity; . . . represented mostly as ‘the pure and white, the ascetic, the still, contemplative Yogin". The name Shiva is not found in the Vedas; however, the name Rudra occurs both in the singular and the plural. This Rudra of the Vedas developed in the course of time into Shiva, considered in the Puranic tradition mainly as the destroying or dissolving Power. He has a third eye in the middle of the forehead, a fiery glance from which once reduced Kamadeva to ashes. In his creative aspect he is represented as a Linga (phallus), symbolising the male procreative energy in nature. It is under the form of the Linga that Shiva is mostly worshipped. His abode is on Mt. Kailash, Parvati is his spouse and the Trisula (the trident) his weapon.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

sincerity ::: freedom from deceit, hypocrisy or duplicity; honesty, straightforwardness, genuineness.

snap ::: 1. To bring the jaws briskly together, often with a clicking sound; bite. (often followed by up or off). 2. To break suddenly, esp. with a sharp, cracking sound. snaps.

soar ::: v. **1. To rise or fly upwards into the air. 2. Fig. To ascend suddenly above the normal or usual level. n. 3. The act of soaring. soars, soared.**

“… some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis.” Letters on Yoga

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

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

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

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

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

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

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

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

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

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

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



source ::: anything or place from which something comes, arises, or is obtained; origin. Source.

sovereign ::: n. 1. One that exercises supreme, permanent authority, as a king, queen or monarch. Often applied to the Divine. child-sovereign. adj. 2. Supreme; pre-eminent; indisputable. 3. Being above all others in character, importance, excellence, etc. 4. Having supreme rank, power or authority. 5. Belonging to or characteristic of a king, queen or other supreme ruler; royal, regal, majestic.

speck ::: something that seems small due to distance or by comparison.

speculator ::: one who risks losses in a commercial venture for the possibility of considerable gains.

spontaneous ::: 1. Arising from a natural inclination or impulse and not from external incitement or constraint. 2. Said or done without having been planned or written in advance.

spring ::: n. 1. A small stream of water flowing naturally from the earth. 2. Fig. A source, origin, or beginning. 3. The season of the year, occurring between winter and summer, during which the weather becomes warmer and plants revive. 4. The act or an instance of jumping or leaping. 5. Fig. An actuating force or factor; a motive. Spring, springs, spring-bird"s, master-spring. v. 6. To rise, leap, move, or act suddenly and swiftly, as by a sudden dart or thrust forward or outward, or being suddenly released from a coiled or constrained position. 7. To proceed or originate from a specific source or cause. 8. To come into being by growth, as from a seed or germ, bulb, root, etc.; grow, as plants. springs.

sputtering ::: characterised by sporadic spitting or popping sounds.

squads ::: mil. The smallest military formations, typically comprising a dozen soldiers, used esp. as a drill formation.

Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine

Sri Aurobindo: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4.* Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga

Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga

*Sri Aurobindo: ". . . desires come from outside, enter the subconscious vital and rise to the surface. It is only when they rise to the surface and the mind becomes aware of them, that we become conscious of the desire. It seems to us to be our own because we feel it thus rising from the vital into the mind and do not know that it came from outside.” Letters on Yoga

Sri Aurobindo: "Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” *Letters on Yoga

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

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine

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

Sri Aurobindo: "Krishna is the Eternal"s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” *Essays Divine and Human

Sri Aurobindo: "Krishna with Radha is the symbol of the Divine Love.” Letters on Yoga

Sri Aurobindo: ". . . some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis.” *Letters on Yoga

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

Sri Aurobindo: "The Rishi hymns the Sun-God as the source of divine knowledge and the creator of the inner worlds.” *The Secret of the Veda

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

Sri Aurobindo: "Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” *The Hour of God

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

:::   "Sri Krishna . . . Lord of the divine love and Ananda — and his flute calls the physical being to awake out of the attachments of the physical world and turn to that love and Ananda.” *Letters on Yoga

“Sri Krishna . . . Lord of the divine love and Ananda—and his flute calls the physical being to awake out of the attachments of the physical world and turn to that love and Ananda.” Letters on Yoga

startled ::: frightened; surprised greatly; shocked. (Sri Aurobindo also employs the word as an adj.)

start ::: n. 1. A beginning of an action, journey, series of events, etc. 2. An initial but often transient display of energy at the onset of an activity. 3. A sudden involuntary jerking movement of the body. starts. v. 4. To begin or set out, as on a journey or activity. 5. To appear or come suddenly into action, life, view, etc.; rise or issue suddenly forth. starts, started, starting.

stigmata ::: 1. Marks resembling the wounds on the crucified body of Christ, said to have been supernaturally impressed on the bodies of certain saints and other devout persons. 2. Fig. A mark of disgrace or infamy.

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

stone ::: n. 1. A small piece of rock. 2. Fig. Something resembling stone in shape or hardness. stones, stone-bound, hearth-stone, stepping-stone, stepping-stones, term-stones. 3. Of a person"s expression etc.), like a stone in coldness, hardness, stillness, etc. stone-calm, stone-still. adj. 4. Made of, pertaining to or having the characteristics of stone. Also fig. stone-grip, stone-laws. adv. 5. Completely; totally (usually used in combination).

stratosphere ::: 1. The region of the Earth"s atmosphere extending from the tropopause to about 50 km (31 mi) above the Earth"s surface. The stratosphere is characterized by the presence of ozone gas (in the ozone layer) and by temperatures which rise slightly with altitude, due to the absorption of ultraviolet radiation. 2. An extremely high or the highest point or degree on a ranked scale.

stunned ::: filled with the emotional impact of overwhelming surprise or shock.

style ::: 1. A particular kind, sort, or type, as with reference to form, appearance, character, etc. 2. The combination of distinctive features of literary or artistic expression, execution, or performance characterizing a particular person, group, school, or era. 3. A particular, distinctive, or characteristic mode or form of construction or execution in any art or work.

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


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

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


superman ::: “Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” The Hour of God

surge ::: n. 1. A strong, wavelike forward movement, rush, or sweep. 2. The swelling and rolling sea. surges, surgings. v. 3. To rise as if by a heaving or swelling force. 4. To rise, roll, move, or swell forward in or like waves. surges, surged, surging.

surging ::: rising and moving in a billowing or swelling manner. Also said of emotions, feelings and actions.

surprise ::: to encounter suddenly or unexpectedly; take or catch unawares. To ‘take hold of" or affect suddenly or unexpectedly; a desire, emotion, etc.

sustenance ::: 1. Something that nourishes. Also fig. 2. Nourishment.

symbol ::: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4. Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga

tedious ::: tiresome by reason of length, slowness, or dullness; wearisome; monotonous.

texture ::: 1. The characteristic structure of the interwoven or intertwined threads, strands, or the like, that make up a textile fabric. Also fig. 2.* *The distinctive character or quality of something.

the act of rising to a higher level; ascent.

"The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

“The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

“The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption,—as did Christ,—secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature,—as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross,’ or points out sagely that the Avatar was not divine because he died and died too by disease,—as a dog dieth,—knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

"The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

“The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

the cherishing or pursuit of high or noble principles, purposes, goals, etc.

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

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

"The Divine is transcendent Being and Spirit, all bliss and light and divine knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.” Letters on Yoga ::: *Divine"s.

“The Divine is transcendent Being and Spirit, all bliss and light and divine knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.” Letters on Yoga

"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*

“The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine

“The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"The mental or vital demigod, the Asura, Rakshasa and Pishacha, — Titan, vital giant and demon, — are superhuman in the pitch and force and movement and in the make of their characteristic nature, but these are not divine and those not supremely divine, for they live in a greater mind power or life power only, but they do not live in the supreme Truth, and only the supreme Truth is divine. Only those who live in a supreme Truth consciousness and embody it are inwardly made or else remade in the Divine image.” Essays Divine and Human

“The mental or vital demigod, the Asura, Rakshasa and Pishacha,—Titan, vital giant and demon,—are superhuman in the pitch and force and movement and in the make of their characteristic nature, but these are not divine and those not supremely divine, for they live in a greater mind power or life power only, but they do not live in the supreme Truth, and only the supreme Truth is divine. Only those who live in a supreme Truth consciousness and embody it are inwardly made or else remade in the Divine image.” Essays Divine and Human

The Mother : "An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.” Works of the Mother, "On Thoughts and Aphorisms” Vol.10

The Mother : “An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.” Works of the Mother,”On Thoughts and Aphorisms” Vol.10.

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

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

The Mother: " A total self-giving to the Divine is the true purpose of existence.” On Thoughts and Aphorisms, MCW Vol. 10.*

The Mother: “ A total self-giving to the Divine is the true purpose of existence.” On Thoughts and Aphorisms, MCW Vol. 10.

The Mother: “Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one’s being and in all that constitutes the manifested world. And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected—what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

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

theorised ::: formed or construct theories about. (Sri Aurobindo also employs the word as an adj.)

theoricians ::: those who hold theories; theorists.

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

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

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

  "The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life"s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” *The Human Cycle, etc.

“The progress of Life involves the development and interlocking of an immense number of things that are in conflict with each other and seem often to be absolute oppositions and contraries. To find amid these oppositions some principle or standing-ground of unity, some workable lever of reconciliation which will make possible a larger and better development on a basis of harmony and not of conflict and struggle, must be increasingly the common aim of humanity in its active life-evolution, if it at all means to rise out of life’s more confused, painful and obscure movement, out of the compromises made by Nature with the ignorance of the Life-mind and the nescience of Matter. This can only be truly and satisfactorily done when the soul discovers itself in its highest and completest spiritual reality and effects a progressive upward transformation of its life-values into those of the spirit; for there they will all find their spiritual truth and in that truth their standing-ground of mutual recognition and reconciliation. The spiritual is the one truth of which all others are the veiled aspects, the brilliant disguises or the dark disfigurements, and in which they can find their own right form and true relation to each other.” The Human Cycle, etc.

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

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

"The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge," says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita*

  ". . . there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine

“… there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine

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

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

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

“The Rishi hymns the Sun-God as the source of divine knowledge and the creator of the inner worlds.” The Secret of the Veda

"The Rishi. . . the man of a higher spiritual experience and knowledge, born in any of the classes, but exercising an authority by his spiritual personality over all.” The Foundations of Indian Culture

“The Rishi. . . the man of a higher spiritual experience and knowledge, born in any of the classes, but exercising an authority by his spiritual personality over all.” The Foundations of Indian Culture

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

"The sense of free will, illusion or not, is a necessary machinery of the action of Nature, necessary for man during his progress, and it would be disastrous for him to lose it before he is ready for a higher truth. If it be said, as it has been said, that Nature deludes man to fulfil her behests and that the idea of a free individual will is the most powerful of these delusions, then it must also be said that the delusion is for his good and without it he could not rise to his full possibilities.” Essays on the Gita

"The serpent is the symbol of energy — especially of the Kundalini Shakti which is the divine Force coiled up in the lowest (physical) centre, Muladhara, and when it rises it goes up through the spine and joins the higher consciousness above.” Letters on Yoga

“The serpent is the symbol of energy—especially of the Kundalini Shakti which is the divine Force coiled up in the lowest (physical) centre, Muladhara, and when it rises it goes up through the spine and joins the higher consciousness above.” Letters on Yoga

::: "The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

“The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

:::   "The silent mind is a result of yoga; the ordinary mind is never silent. . . . The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.” Letters on Yoga

“The silent mind is a result of yoga; the ordinary mind is never silent. . . . The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.” Letters on Yoga

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

“The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The sun in the yoga is the symbol of the supermind and the supermind is the first power of the Supreme which one meets across the border where the experience of spiritualised mind ceases and the unmodified divine Consciousness begins the domain of the supreme Nature, para prakrti . It is that Light of which the Vedic mystics got a glimpse and it is the opposite of the intervening darkness of the Christian mystics, for the supermind is all light and no darkness.” Letters on Yoga

“The sun in the yoga is the symbol of the supermind and the supermind is the first power of the Supreme which one meets across the border where the experience of spiritualised mind ceases and the unmodified divine Consciousness begins the domain of the supreme Nature, para prakrti . It is that Light of which the Vedic mystics got a glimpse and it is the opposite of the intervening darkness of the Christian mystics, for the supermind is all light and no darkness.” Letters on Yoga

"The supramental is simply the Truth-Consciousness and what it brings in its descent is the full truth of life, the full truth of consciousness in Matter. One has indeed to rise to high summits to reach it, but the more one rises, the more one can bring down below.” Letters on Yoga

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

  "The Vedas are the oldest holy books of India, perhaps the oldest of such works in the world. They are the foundation of the Hindu religion. The hymns they contain, written in an old form of Sanskrit, are said to have been ‘revealed" to the Rishis and subsequently were transmitted orally from generation to generation. They continued to be so handed down even after they had been collected and arranged by Krishna Dwaipayana (Veda Vyasa). It is not known when they were committed to writing. The Vedas are four in number: Rig, Yajur, Sama, and Atharva. In reality the Rig-Veda is the Veda; many of its hymns occur with a different arrangement in the other three Vedas. According to some scholars, each Veda is divided into four parts: Samhita, Brahmana, Aranyaka, and Upanisad. But generally the term ‘Veda" is reserved for the Samhita, the metrical hymns. (Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

“The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

"The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra. When by Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahmarandhra in a deep samadhi of union.” The Synthesis of Yoga

“The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake,—therefore it is called the kundalinî sakti,—in the lowest of the chakras, in the mûlâdhâra. When by Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahmarandhra in a deep samadhi of union.” The Synthesis of Yoga

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

“This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life,—though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake,—therefore it is called the kundalinî sakti,—in the lowest of the chakras, in the mûlâdhâra.” The Synthesis of Yoga

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

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

“This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” The Life Divine

::: **"This sraddhâ — the English word faith is inadequate to express it — is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding.” The Synthesis of Yoga

“This sraddhâ—the English word faith is inadequate to express it—is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding.” The Synthesis of Yoga

"Though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning. The Human Cycle

“Though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning. The Human Cycle

thrive ::: to grow vigorously; flourish.

tide ::: fig. 1. Something that fluctuates like the waters of the tide. 2. A time or season. Often used in combination: eventide; Christmastide. 3. A widespread tendency or movement. tides.

titan ::: "In Greek mythology, one of a family of gigantic beings, the twelve primordial children of Uranus (Heaven) and Gaea (Earth); also certain of the offspring of these Titans. The names of the twelve Titans, the ancestors of the Olympian gods, were Oceanus, Coeus, Crius, Hyperion, Iapetos, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronos. Cronos, the youngest of them, ruled the world after overthrowing and castrating Uranus. He swallowed each of his own children at birth but Zeus escaped. Cronos was made to vomit up the others (including Hera, Demeter, Poseidon, and Hades) and, after a protracted struggle, he and the other Titans were vanquished, all of them but Atlas imprisoned in Tartarus, and the reign of Zeus was established. More broadly, the word Titan may be applied to any being of a colossal force or grandiose and lawless self-assertion, or even to whatever is huge or mighty.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

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

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

tone ::: 1. Sound with reference to quality, pitch, or volume. 2. The characteristic quality or timbre of a particular instrument or voice. 3. (US and Canadian) Another word for note. 4. A color variation with more variations than a shade—having to do with the value (brightness) of a hue (position in the spectrum) or its chroma (saturation or purity).5. A general quality, effect, or atmosphere. tones, many-toned, hundred-toned, sweet-toned.

To possess these is to become the superman; for he is to rise out of mind into the Supermind. Call it the divine mind of Knowledge or the Supermind; it is the power and light of the divine will and the divine consciousness.” The Hour of God

to support, sustain; also to raise, lift, cause to rise (up). upbuoyed.

towering ::: rising high up like a tower.

tower ::: n. 1. A building or part of a building that is exceptionally high in proportion to its width and length. 2. Something or someone that conspicuously embodies strength, firmness, or another virtue, likened to a tower. Tower, towers, temple-tower. v. 3. To appear at or rise to a conspicuous height; loom. towered.

trace ::: n. 1. A surviving mark, sign, or evidence of the former existence, influence, or action of some agent or event; vestige. 2. Evidence or an indication of the former presence or existence of something non-material; a vestige. 3. A barely discernable indication or evidence of some quality, quality, characteristic, expression, etc. v. 4. To make one"s way over, through, or along (something). Also fig. 5. To follow a course, trail, etc.; make one"s way. 6. To follow, make out, or determine the course or line of, especially by going backward from the latest evidence, nearest existence, etc. 7. To locate or discover by searching or researching evidence; follow the history of. 8. To draw an outline of something. Also fig. 9. To decorate with tracery. 10. To copy (a design, map, etc.) by drawing over the lines visible through a superimposed sheet of transparent paper or other material. 11. To draw or delineate a plan or diagram of. traced, tracing.

trademark ::: a distinctive mark or feature particularly characteristic of or identified with a person or thing.

tragic ::: 1. Dreadful, calamitous, disastrous, or fatal. 2. Of, pertaining to, characterized by, or of the nature of tragedy. 3. Relating to or characteristic of dramatic tragedy or tragedies; very sad; especially involving grief or death or destruction.

transformation ::: Sri Aurobindo: "Transformation means that the higher consciousness or nature is brought down into the mind, vital and body and takes the place of the lower. There is a higher consciousness of the true self, which is spiritual, but it is above; if one rises above into it, then one is free as long as one remains there, but if one comes down into or uses mind, vital or body — and if one keeps any connection with life, one has to do so, either to come down and act from the ordinary consciousness or else to be in the self but use mind, life and body, then the imperfections of these instruments have to be faced and mended — they can only be mended by transformation.” *Letters on Yoga

  "‘Transformation" is a word that I have brought in myself (like ‘supermind") to express certain spiritual concepts and spiritual facts of the integral yoga. People are now taking them up and using them in senses which have nothing to do with the significance which I put into them. Purification of the nature by the ‘influence" of the Spirit is not what I mean by transformation; purification is only part of a psychic change or a psycho-spiritual change — the word besides has many senses and is very often given a moral or ethical meaning which is foreign to my purpose.” *Letters on Yoga

"It is indeed as a result of our evolution that we arrive at the possibility of this transformation. As Nature has evolved beyond Matter and manifested Life, beyond Life and manifested Mind, so she must evolve beyond Mind and manifest a consciousness and power of our existence free from the imperfection and limitation of our mental existence, a supramental or truth-consciousness and able to develop the power and perfection of the spirit. Here a slow and tardy change need no longer be the law or manner of our evolution; it will be only so to a greater or less extent so long as a mental ignorance clings and hampers our ascent; but once we have grown into the truth-consciousness its power of spiritual truth of being will determine all. Into that truth we shall be freed and it will transform mind and life and body. Light and bliss and beauty and a perfection of the spontaneous right action of all the being are there as native powers of the supramental truth-consciousness and these will in their very nature transform mind and life and body even here upon earth into a manifestation of the truth-conscious spirit. The obscurations of earth will not prevail against the supramental truth-consciousness, for even into the earth it can bring enough of the omniscient light and omnipotent force of the spirit conquer. All may not open to the fullness of its light and power, but whatever does open must that extent undergo the change. That will be the principle of transformation.” The Supramental Manifestation

The Mother: "Transformation. The change by which all the elements and all the movements of the being become ready to manifest the supramental Truth.”

"One thing you must know and never forget: in the work of transformation all that is true and sincere will always be kept; only what is false and insincere will disappear.” Words of the Mother, MCW Vol. 15.


transformation ::: “Transformation means that the higher consciousness or nature is brought down into the mind, vital and body and takes the place of the lower. There is a higher consciousness of the true self, which is spiritual, but it is above; if one rises above into it, then one is free as long as one remains there, but if one comes down into or uses mind, vital or body—and if one keeps any connection with life, one has to do so, either to come down and act from the ordinary consciousness or else to be in the self but use mind, life and body, then the imperfections of these instruments have to be faced and mended—they can only be mended by transformation.” Letters on Yoga

tribal ::: of, relating to, or characteristic of a tribe.

triple heavens ::: Sri Aurobindo: "Vishnu is the wide-moving one. He is that which has gone abroad — as it is put in the language of the Isha Upanishad, sa paryagât, — triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world, — the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle, — the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being"s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda

triple world ::: Sri Aurobindo: "The Godhead has built this universe in a complex system of worlds which we find both within us and without, subjectively cognised and objectively sensed. It is a rising tier of earths and heavens; it is a stream of diverse waters; it is a Light of seven rays, or of eight or nine or ten; it is a Hill of many plateaus. The seers often image it in a series of trios; there are three earths and three heavens. More, there is a triple world below, — Heaven, Earth and the intervening mid-region; a triple world between, the shining heavens of the Sun; a triple world above, the supreme and rapturous abodes of the Godhead.” *The Secret of the Veda

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

"True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

“True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

turn ::: v. **1. To cause to move around an axis or center; cause to rotate or revolve. 2. To direct or set one"s course toward, away from, or in a particular direction. 3. To change direction, as at a bend or curve. 4. To direct the face or gaze toward or away from someone or something. 5. To channel one"s attention, interest, or thought toward or away from something. 6. To direct one"s thought, attention, interest, desire, effort, etc. toward or away from someone or something. 7. To change the position (esp. the body) from side to side or back and forth. 8. To change or cause to change one"s attitude so as to become hostile or to retaliate. 9. To direct or bring to bear in the way of opposition; to proceed to use against. 10. To cause to go in a specific direction; direct. 11. To change or convert or be changed or converted to change or convert or be changed or converted; transform. 12. To apply to some use or purpose; to make use of, employ. 13. To twist, bend, or distort in shape. turns, turned, turning, fate-turned.* *n. 14. The act of turning or the condition of being turned; rotation or revolution. 15. An act or instance of changing or reversing the course or direction, or a place or point at which such a change occurs. 16. Course; direction. 17. Requirement, need, exigency; purpose, use, convenience. 18. A change in affairs, conditions, or circumstances; vicissitude; revolution; esp. a change for better or worse, or the like, at a crisis; hence, sometimes, the time at which such a change takes place. Often fig. 19. A propensity or adeptness. 20. The place, point, or time or occasion at which a deviation or change occurs. turns.

:::   "Two are joined together, powers of Truth, powers of Maya, — they have built the Child and given him birth and they nourish his growth.” The Life Divine

“Two are joined together, powers of Truth, powers of Maya,—they have built the Child and given him birth and they nourish his growth.” The Life Divine

type ::: 1. A number of people or things having in common traits or characteristics that distinguish them as a group or class. 2. A person or thing having the features of a group or class. 3. An example or a model having the ideal features of a group or class; an embodiment. types.

tyrannic ::: characteristic of a tyrant or tyranny; despotic and oppressive.

uncials ::: letters having large rounded forms (not joined to each other) characteristic of early Greek and Latin manuscripts; also (in looser use), of large size, capital.

uprise :::

uprising :::

"Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind"s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

venture ::: n. 1. An undertaking or proceeding the outcome of which is uncertain, but which is attended by the risk of danger or loss. ventures. v. 2. To take a risk; dare. ventured, venturing.

venturous ::: involving risk; hazardous.

verdure ::: the lush greenness of flourishing vegetation.

vicegerent ::: invested with or characterised by delegated authority.

victorious ::: 1. Being the winner in a contest or struggle; triumphant over obstacles or adversaries. 2. Characteristic of or expressing a sense of victory or fulfilment.

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

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

vishnu ::: 1. (In later Hinduism) "The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. "The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.

visioned ::: 1. Pertaining to, seen in, or arising from a vision. 2. Having the ability or power to perceive, see as in a vision, or bring before the eye of the mind. 3. Gifted and filled with prophetic vision. 4. The power of seeing. dull-visioned, keen-visioned, large-visioned, many-visioned.

wager ::: n. 1. An amount staked on the outcome of a betting event. 2. An act of hazarding or risking (something). v. wagered. 3. Risked or betted (something) on the outcome of an unsettled matter.

waltzed ::: moved unhesitantly, briskly, or nimbly.

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

welling ::: to rise or surge from an inner source. Also fig.

well ::: n. 1. A deep hole or shaft sunk into the earth to obtain water, oil, gas, etc. 2. A source, esp. one that provides a continuous supply. 3. An apparent reservoir or source of energy, etc. wells. *v. wells. 4. Rises, springs, or gushes as water, from the earth or some other source (often followed by up). *welled.

"We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

“We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

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

wide-winged ::: Sri Aurobindo: "The epithet ‘wide-winged" then does not belong to the wind and is not transferred from it, but is proper to the voice of the wind which takes the form of a conscious hymn of aspiration and rises ascending from the bosom of the great priest, as might a great-winged bird released into the sky and sinks and rises again, aspires and fails and aspires again on the ‘altar hills". Letters on Savitri

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

wine for use in a Eucharistic (referring to the Christian sacrament of the Lord"s Supper, the Communion) service.

wonder ::: n. 1. An event inexplicable by the laws of nature; a miracle; something strange and surprising brought about by a supernatural force. 2. A miraculous deed or event; remarkable phenomenon. 3. The emotion excited by what is strange and surprising; a feeling of surprised or puzzled interest, sometimes tinged with admiration. 4. Something strange, unexpected, or extraordinary. Wonder, wonder"s, Wonder"s, wonders, wonder-book, wonder-couch, wonder-dance, wonder-flecks, wonder-flowers, wonder-hues, wonder-plastics, wonder-rounds, wonder-rush, wonder-tree, wonder-web, wonder-weft, Wonder-worker, Wonder-worker"s, wonder-works, wonder-world, wonder-worlds. *adj. 5. Arousing awe or admiration; wonderful. v. 6. To be filled with admiration, amazement or awe; marvel (often followed by at); to think or speculate curiously (at or about); be curious to know. *wonders, wondered, wondering.

wordy ::: characterised by or given to the use of many, or too many, words; verbose.

Your statement that ‘joy’ is just another word for ‘ecstasy’ is surprising. ‘Comfort’, ‘pleasure’, ‘joy’, ‘bliss’, ‘rapture’, ‘ecstasy’ would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight’ is just another word for ‘lightning’—or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri

You will see that in only one of these cases, the first, can a soul be posited and there no difficulty arises.” Letters on Yoga

zone ::: an area or a region distinguished from adjacent parts by a distinctive feature or characteristic. Also fig. **zones, danger-zone.**



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   3 Christian Winther
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*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Yes, He is ris'n who is the First and Last; ~ Horatius Bonar,
2:Japan has more specialists of Immanuel Kant than Germany does
[RIS 2016 Lecture on A Young Muslim's Guide to the Modern World] ~ Seyyed Hossein Nasr,
3:ris á l’amande (which is French but actually doesn’t exist in France), which is rice pudding, whipped cream, cherry sauce, and cut almonds. ~ Karina Halle,
4:Pa­pras­tai as­muo, ku­ris gar­sė­ja kaip dau­ge­lio sri­čių ži­no­vas, lai­ko­mas pras­čio­ku ir apie svar­bius dalykus išmano tik paviršutiniškai ~ Yamamoto Tsunetomo,
5:Moi, je ne puis, chétif trouvère de Paris,
T’offrir que ce bouquet de strophes enfantines :
Sois bénin, et pour prix, sur les lèvres mutines
D’Une que je connais, Baiser, descends, et ris. ~ Paul Verlaine,
6:Det blev litt festmat efter kirketid en sondag, og gjesterne de var bare Karolus og hans kone Ane Maria, foruten naturligvis Ezra og Hosea og August, det blev intet gilde, bare en liten velkomst med kjot av hostens nye slagt og suppe med ris og rosiner i. ~ Knut Hamsun,
7:La beauté de Chateaugué n’a rien de féminin. C’est comme si elle ne savait pas sourire comme une femme, regarder comme une femme, marcher comme une femme, porter son corps et sa robe comme si elle avait peur qu’ils se défassent. Je ris en songeant à sa façon extravagante de se mouvoir ; irrégulière et désordonnée au possible. ~ R jean Ducharme,
8:Me! Me that taught you how for to walk abroad like a man—whin you was a dhirty little, fish-backed little, whimperin' little recruity. As you are now, Stanley Orth'ris!" Ortheris said nothing for a while, Then he unslung his belt, heavy with the badges of half a dozen regiments that his own had lain with, and handed it over to Mulvaney. "I'm too little for to mill you, Mulvaney, ~ Rudyard Kipling,
9:En kold og syrlig lukt av sydlanske varer slog ham imote, av kaffe og olje og vin. Hoie rækker av tekasser, bundter av kanel indsydd i bast, frugt, ris, krydderier, berge av melsækker, altsammen lå i sin bestemte orden fra gulv til tak. I det ene hjorne var nedgangen til kjælderen hvor anker av vin med kobberbånd og årstal skimtedes i halvlyset og hvor vældige metaltanker fulde av olje lå henlagt i grundmuret ro. ~ Knut Hamsun,
10:A—ris—ta?” Degan asked, sounding horse. “What is it?” “A rat bit me,” she said, once again shocked by her own rasping voice. “Jasper does that if—” Gaunt coughed and hacked. After a moment, he spoke again. “If he thinks you’re dead or too weak to fight.” “Jasper?” “I call him that, but I’ve also named the stones in my cell.” “I only counted mine,” Arista said. “Two hundred and thirty-four,” Degan replied instantly. “I have two hundred and twenty-eight.” “Did you count the cracked ones as two?” “No. ~ Michael J Sullivan,
11:Televiziunea, prietene Daniel, este Anticristul, si iti spun eu ca vor fi de-ajuns trei sau patru generatii pentru ca oamenii sa nu mai stie nici sa traga o basina pe cont propriu si pentru ca fiinta umana sa se intoarca la pestera, la barbaria medievala si la niste stadii de imbecilitate pe care si limaxul le-a depasit inca de prin Pleistocen. Lumea asta nu va muri de o bomba atomica, asa cum spun ziarele, ci va muri de ris, de banalitate, facand o gluma la tot si la toate si, in plus, o gluma proasta. ~ Carlos Ruiz Zaf n,
12:A—ris—ta?” Degan asked, sounding horse. “What is it?”
“A rat bit me,” she said, once again shocked by her own rasping voice.
“Jasper does that if—” Gaunt coughed and hacked. After a moment, he
spoke again. “If he thinks you’re dead or too weak to fight.”
“Jasper?”
“I call him that, but I’ve also named the stones in my cell.”
“I only counted mine,” Arista said.
“Two hundred and thirty-four,” Degan replied instantly.
“I have two hundred and twenty-eight.”
“Did you count the cracked ones as two?”
“No. ~ Michael J Sullivan,
13:Luck­ily for Georgie, Lady Finch, an old fam­ily friend, had writ­ten her de­tail­ing the wild ru­mors cir­cu­lat­ing the gos­sipy ton re­gard­ing her im­pend­ing be­trothal to Lord Har­ris. Know­ing Uncle Phineas, Georgie had lit­tle doubt that he prob­a­bly would have in­formed her of her nup­tials with just enough time to dress for the cer­e­mony.

Es­pe­cially con­sid­er­ing that her in­tended bride­groom had al­ready buried nine wives.

Georgie had no in­ten­tion of being the tenth. Why, even that hor­rid old sot Henry the Eighth had had the good sense to go and die after six. ~ Elizabeth Boyle,
14:We hear a great deal about the rudeness of the ris-
ing generation. I am an oldster myself and might be
expected to take the oldsters' side, but in fact I have
been far more impressed by the bad manners of par-
ents to children than by those of children to parents.
Who has not been the embarrassed guest at family
meals where the father or mother treated their
grown-up offspring with an incivility which, offered
to any other young people, would simply have termi-
nated the acquaintance? Dogmatic assertions on mat-
ters which the children understand and their elders
don't, ruthless interruptions, flat contradictions,
ridicule of things the young take seriously some-
times of their religion insulting references to their
friends, all provide an easy answer to the question
"Why are they always out? Why do they like every
house better than their home?" Who does not prefer
civility to barbarism? ~ C S Lewis,
15:La Frivolite
Mère du vain caprice et du léger prestige,
La fantaisie ailée autour d'elle voltige,
Nymphe au corps ondoyant, né de lumière et d'air,
Qui, mieux que l'onde agile ou le rapide éclair,
Ou la glace inquiète au soleil présentée,
S'allume en un instant, purpurine, argentée,
Ou s'enflamme de rose, ou pétille d'azur.
Un vol la précipite, inégal et peu sûr.
La déesse jamais ne connut d'autre guide.
Les Rêves transparents, troupe vaine et fluide,
D'un vol étincelant caressent ses lambris.
Auprès d'elle à toute heure elle occupe les Ris.
L'un pétrit les baisers des bouches embaumées;
L'autre, le jeune éclat des lèvres enflammées;
L'autre, inutile et seul, au bout d'un chalumeau
En globe aérien souffle une goutte d'eau.
La reine, en cette cour qu'anime la folie,
Va, vient, chante, se tait, regarde, écoute, oublie,
Et, dans mille cristaux qui portent son palais,
Rit de voir mille fois étinceler ses traits.
~ Andre Marie de Chenier,
16:Et tant molestement le poursuivirent qu'il fut contraint soi reposer sur les tours de l'église notre Notre-Dame, auquel lieu étant, et voyant tant de gens,
à l'entour de soi dit clairement:
« Je crois que ces maroufles veulent que je leurs paye ici ma bienvenue et mon proficiat. C'est raison. Je leur vais donner le vin. Mais ce ne sera que par ris. »
Lors en souriant détacha sa belle braguette, et tirant sa mentule en l'air les compissa si aigrement, qu'il en noya deux cent soixante mille, quatre cent dix et huit, sans les femmes et petit enfants.
Quelque nombre d'iceux évada ce pissefort à légèreté des pieds. Et quand furent au plus haut de l'université, suant, toussant, crachant, et hors d'haleine , commencèrent à renier et jurer les uns en colère, les autres par ris: « Carimari, Carimara, Par sainte Mamie, nous son baignez par ris», dont fut depuis la ville nommée Paris laquelle auparavant on appelait Leucece, comme dit Strabo lib. 4 c'est-à-dire en grec, Blanchette, pour les blanches cuisses des dames dudit lieu. ~ Fran ois Rabelais,
17:Sonny's lips twisted in a way I'd only seen once before. Barely restrained anger hid beneath the thick layer of his red-brown beard. "That f**king dumbass," he ground out. He cocked his head to one side, and then the other. A deep breath blew out from between his lips. "I'm gonna knock his teeth in."

He was being completely serious. So, so serious about defending my honor, I couldn't help it.

I started laughing.

"It's fine." I snorted. "Son, it's really fine. Knock his teeth in another day." I laughed again. "Or maybe once I find another job, okay? Then you can bust all his teeth and his kneecaps for all I care."

Those hazel eyes that were an exact replica of mine, narrowed. And then he quirked a little smile. "His kneecaps too?"

I shrugged. "Why not? Call him a friggin' idiot while you do it."

Sonny shook his head, full out grinning by that point. "To think I used to call you a good girl. My little sis telling me to break someone's kneecaps. You might make me cry, Ris." He leaned forward across the armchair I was sitting in and ruffled my hair. "Thatta girl."

I snorted and batted his hand away. ~ Mariana Zapata,
18:Je ris, Caesonia, quand je pense que, pendant des années, Rome tout entière a évité de prononcer le nom de Drusilla. Car Rome s'est trompée pendant des années. L'amour ne m'est pas suffisant, c'est cela que j'ai compris alors. C'est cela que je comprends aujourd'hui encore, en te regardant. Aimer un être, c'est accepter de vieillir avec lui. Je ne suis pas capable de cet amour. Drusilla vieille, c'était bien pis que Drusilla morte. On croit qu'un homme souffre parce que l'être qu'il aime meurt en un jour. Mais sa vraie souffrance est moins futile : c'est de s'apercevoir que le chagrin non plus ne dure pas. Même la douleur est privée de sens.
Tu vois, je n'avais pas d'excuses, pas même l'ombre d'un amour, ni l'amertume de la mélancolie. Je suis sans alibi. Mais aujourd'hui, me voilà encore plus libre qu'il y a des an-nées, libéré que je suis du souvenir et de l'illusion. (Il rit d'une façon passionnée.) Je sais que rien ne dure ! Savoir cela ! Nous sommes deux ou trois dans l'histoire à en avoir fait vraiment l'expérience, accompli ce bonheur dément. Ceasonia, tu as suivi jusqu'au bout une bien curieuse tragédie. Il est temps que pour toi le rideau se baisse. ~ Albert Camus,
19:So spake our mother Eve, and Adam heard
Well pleased, but answered not; for now too nigh
Th' Archangel stood, and from the other hill
To their fixed station, all in bright array
The Cherubim descended; on the ground
Gliding meteorous, as ev'ning mist
Ris'n from a river o'er the marish glides,
And gathers ground fast at the labourer's heel
Homeward returning. High in front advanced,
The brandished sword of God before them blazed
Fierce as a comet; which with torrid heat,
And vapour as the Libyan air adust,
Began to parch that temperate clime; whereat
In either and the hast'ning angel caught
Our ling'ring parents, and to th' eastern gate
Led them direct, and down the cliff as fast
To the subjected plain; then disappeared.
They looking back, all th' eastern side beheld
Of Paradise, so late their happy seat,
Waved over by that flaming brand, the gate
With dreadful faces thronged and fiery arms:
Some natural tears they dropped, but wiped them soon;
The world was all before them, where to choose
Their place of rest, and Providence their guide:
They hand in hand with wand'ring steps and slow,
Through Eden took their solitary way. ~ John Milton,
20:Jeune Fille, Ton Coeur Avec Nous
Jeune fille, ton coeur avec nous veut se taire.
Tu fuis, tu ne ris plus; rien ne saurait te plaire.
La soie à tes travaux offre en vain des couleurs;
L'aiguille sous tes doigts n'anime plus des fleurs.
Tu n'aimes qu'à rêver, muette, seule, errante,
Et la rose pâlit sur ta bouche expirante.
Ah! mon oeil est savant et depuis plus d'un jour;
Et ce n'est pas à moi qu'on peut cacher l'amour.
Les belles font aimer; elles aiment. Les belles
Nous charment tous. Heureux qui peut être aimé d'elles!
Sois tendre, même faible; on doit l'être un moment;
Fidèle, si tu peux. Mais conte-moi comment,
Quel jeune homme aux yeux bleus, empressé, sans audace,
Aux cheveux noirs, au front plein de charme et de grâce...
Tu rougis? On dirait que je t'ai dit son nom.
Je le connais pourtant. Autour de ta maison
C'est lui qui va, qui vient; et, laissant ton ouvrage,
Tu vas, sans te montrer, épier son passage.
Il fuit vite; et ton oeil, sur sa trace accouru,
Le suit encor longtemps quand il a disparu.
Certe, en ce bois voisin où trois fêtes brillantes
Font courir au printemps nos nymphes triomphantes,
Nul n'a sa noble aisance et son habile main
A soumettre un coursier aux volontés du frein.
~ Andre Marie de Chenier,
21:Mais les signes de ce qui m'attendait réellement, je les ai tous négligés. Je travaille mon diplôme sur le surréalisme à la bibliothèque de Rouen, je sors, je traverse le square Verdrel, il fait doux, les cygnes du bassin ont reparu, et d'un seul coup j'ai conscience que je suis en train de vivre peut-être mes dernières semaines de fille seule, libre d'aller où je veux, de ne pas manger ce midi, de travailler dans ma chambre sans être dérangée. Je vais perdre définitivement la solitude. Peut-on s'isoler facilement dans un petit meublé, à deux. Et il voudra manger ses deux repas par jour. Toutes sortes d'images me traversent. Une vie pas drôle finalement. Mais je refoule, j'ai honte, ce sont des idées de fille unique, égocentrique, soucieuse de sa petite personne, mal élevée au fond. Un jour, il a du travail, il est fatigué, si on mangeait dans la chambre au lieu d'aller au restau. Six heures du soir cours Victor-Hugo, des femmes se précipitent aux Docks, en face du Montaigne, prennent ci et ça sans hésitation, comme si elles avaient dans la tête toute la programmation du repas de ce soir, de demain peut-être, pour quatre personnes ou plus aux goûts différents. Comment font-elles ? [...] Je n'y arriverai jamais. Je n'en veux pas de cette vie rythmée par les achats, la cuisine. Pourquoi n'est-il pas venu avec moi au supermarché. J'ai fini par acheter des quiches lorraines, du fromage, des poires. Il était en train d'écouter de la musique. Il a tout déballé avec un plaisir de gamin. Les poires étaient blettes au coeur, "tu t'es fait entuber". Je le hais. Je ne me marierai pas. Le lendemain, nous sommes retournés au restau universitaire, j'ai oublié. Toutes les craintes, les pressentiments, je les ai étouffés. Sublimés. D'accord, quand on vivra ensemble, je n'aurai plus autant de liberté, de loisirs, il y aura des courses, de la cuisine, du ménage, un peu. Et alors, tu renâcles petit cheval tu n'es pas courageuse, des tas de filles réussissent à tout "concilier", sourire aux lèvres, n'en font pas un drame comme toi. Au contraire, elles existent vraiment. Je me persuade qu'en me mariant je serai libérée de ce moi qui tourne en rond, se pose des questions, un moi inutile. Que j'atteindrai l'équilibre. L'homme, l'épaule solide, anti-métaphysique, dissipateur d'idées tourmentantes, qu'elle se marie donc ça la calmera, tes boutons même disparaîtront, je ris forcément, obscurément j'y crois. Mariage, "accomplissement", je marche. Quelquefois je songe qu'il est égoïste et qu'il ne s'intéresse guère à ce que je fais, moi je lis ses livres de sociologie, jamais il n'ouvre les miens, Breton ou Aragon. Alors la sagesse des femmes vient à mon secours : "Tous les hommes sont égoïstes." Mais aussi les principes moraux : "Accepter l'autre dans son altérité", tous les langages peuvent se rejoindre quand on veut. ~ Annie Ernaux,
22:I hadn't told him the news yet, but in that same preternatural way he was always aware of what I was feeling or thinking, he could smell my lies a mile away. He was just giving me time to come to him.

To tell him I'd be baking his bun for the next seven and a half months.

''I'm okay."

Dex's chuckle filled my ears as he wrapped his arms around my chest from behind, his chin resting on the top of my head. "Just okay?"

He was taunting me, I knew it.
This man never did anything without a reason. And this reason had him resembling a mama bear. A really aggressive, possessive mama bear. Which said something because Dex was normally that way. I couldn't even sit around Mayhem without him or Sonny within ten feet.

I leaned my head back against his chest and laughed. "Yeah, just okay."

He made a humming noise deep in his throat. "Ritz," he drawled in that low voice that reached the darkest parts of my organs. "You're killin' me, honey."

Oh boy.

Did I want to officially break the news on the side of the road with chunks of puke possibly still on my face? Nah. So I went with the truth. "I have it all planned out in my head. I already ordered the cutest little toy motorcycle to tell you, so don't ruin it."

A loud laugh burst out of his chest, so strong it rocked my body alongside his. I friggin' loved this guy. Every single time he laughed, I swear it multiplied. At this rate, I loved him more than my own life cubed, and then cubed again.

"All right," he murmured between these low chuckles once he'd calmed down a bit. His fingers trailed over the skin of the back of my hand until he stopped at my ring finger and squeezed the slender bone. "I can be patient."

That earned him a laugh from me. Patience? Dex? Even after more than three years, that would still never be a term I'd use to describe him. And it probably never would. He'd started to lose his shit during our layover when Trip had called for instructions on how to set the alarm at the new bar.

"Dex, Ris, and Baby Locke, you done?" Sonny yelled, peeping out from over the top of the car door.

"Are you friggin' kidding me?" I yelled back. Did everyone know?

That slow, seductive smile crawled over his features. Brilliant and more affectionate than it was possible for me to handle, it sucked the breath out of me. When he palmed my cheeks and kissed each of my cheeks and nose and forehead, slowly like he was savoring the pecks and the contact, I ate it all up. Like always, and just like I always would.

And he answered the way I knew he would every single time I asked him from them on, the way that told me he would never let me down. That he was an immovable object. That he'd always be there for me to battle the demons we could see and the invisible ones we couldn't.

"Fuckin' love you, Iris," he breathed against my ear, an arm slinking around my lower back to press us together. "More than anything. ~ Mariana Zapata,
23:Plaint Of The Missouri 'Coon In The Berlin Zoological
Gardens
Friend, by the way you hump yourself you're from the States, I know,
And born in old Mizzourah, where the 'coons in plenty grow;
I, too, am a native of that clime, but harsh, relentless fate
Has doomed me to an exile far from that noble state,
And I, who used to climb around and swing from tree to tree,
Now lead a life of ignominious ease, as you can see.
Have pity, O compatriot mine! and bide a season near
While I unfurl a dismal tale to catch your friendly ear.
My pedigree is noble--they used my grandsire's skin
To piece a coat for Patterson to warm himself within-Tom Patterson of Denver; no ermine can compare
With the grizzled robe that democratic statesman loves to wear!
Of such a grandsire I have come, and in the County Cole,
All up an ancient cottonwood, our family had its hole-We envied not the liveried pomp nor proud estate of kings
As we hustled around from day to day in search of bugs and things.
And when the darkness fell around, a mocking bird was nigh,
Inviting pleasant, soothing dreams with his sweet lullaby;
And sometimes came the yellow dog to brag around all night
That nary 'coon could wollop him in a stand-up barrel fight;
We simply smiled and let him howl, for all Mizzourians know
That ary 'coon can beat a dog if the 'coon gets half a show!
But we'd nestle close and shiver when the mellow moon had ris'n
And the hungry nigger sought our lair in hopes to make us his'n!
Raised as I was, it's hardly strange I pine for those old days-I cannot get acclimated or used to German ways;
The victuals that they give me here may all be very fine
For vulgar, common palates, but they will not do for mine!
The 'coon that's been used to stanch democratic cheer
Will not put up with onion tarts and sausage steeped in beer!
No; let the rest, for meat and drink, accede to slavish terms,
But send _me_ back from whence I came and let me grub for worms!
They come (these gaping Teutons do) on Sunday afternoons
256
And wonder what I am--alas! there are no German 'coons!
For, if there were, I might still swing at home from tree to tree,
A symbol of democracy that's woolly, blythe and free.
And yet for what my captors are I would not change my lot,
For _I_ have tasted liberty--these others, _they_ have not!
So, even caged, the democratic 'coon more glory feels
Than the conscript German puppets with their swords about their heels!
Well, give my love to Crittenden, to Clardy and O'Neill,
To Jasper Burke and Colonel Jones, and tell 'em how I feel;
My compliments to Cockrill, Munford, Switzler, Hasbrook, Vest,
Bill Nelson, J. West Goodwin, Jedge Broadhead and the rest;
Bid them be steadfast in the faith and pay no heed at all
To Joe McCullagh's badinage or Chauncy Filley's gall;
And urge them to retaliate for what I'm suffering here
By cinching all the alien class that wants its Sunday beer.
~ Eugene Field,
24:TOUZENBACH
Si vous voulez. De quoi parlerons-nous ?

VERCHININE
De quoi ? Rêvons ensemble... par exemple de la vie telle qu’elle sera après nous, dans deux ou trois cents ans.

TOUZENBACH
Eh bien, après nous on s’envolera en ballon, on changera la coupe des vestons, on découvrira peut-être un sixième sens, qu’on développera, mais la vie restera la même, un vie difficile, pleine de mystère, et heureuse. Et dans mille ans, l’homme soupirera comme aujourd’hui : « Ah ! qu’il est difficile de vivre ! » Et il aura toujours peur de la mort et ne voudra pas mourir.

VERCHININE, après avoir réfléchi.
Comment vous expliquer ? Il me semble que tout va se transformer peu à peu, que le changement s’accomplit déjà, sous nos yeux. Dans deux ou trois cents ans, dans mille ans peut-être, peu importe le délai, s’établira une vie nouvelle, heureuse. Bien sûr, nous ne serons plus là, mais c’est pour cela que nous vivons, travaillons, souffrons enfin, c’est nous qui la créons, c’est même le seul but de notre existence, et si vous voulez, de notre bonheur.

Macha rit doucement.

TOUZENBACH
Pourquoi riez-vous ?

MACHA
Je ne sais pas. Je ris depuis ce matin.

VERCHININE
J’ai fait les mêmes études que vous, je n’ai pas été à l’Académie militaire. Je lis beaucoup, mais je ne sais pas choisir mes lectures, peut-être devrais-je lire tout autre chose ; et cependant, plus je vis, plus j’ai envie de savoir. Mes cheveux blanchissent, bientôt je serai vieux, et je ne sais que peu, oh ! très peu de chose. Pourtant, il me semble que je sais l’essentiel, et que je le sais avec certitude. Comme je voudrais vous prouver qu’il n’y a pas, qu’il ne doit pas y avoir de bonheur pour nous, que nous ne le connaîtrons jamais... Pour nous, il n’y a que le travail, rien que le travail, le bonheur, il sera pour nos lointains descendants. (Un temps.) Le bonheur n’est pas pour moi, mais pour les enfants de mes enfants.

TOUZENBACH
Alors, d’après vous, il ne faut même pas rêver au bonheur ? Mais si je suis heureux ?

VERCHININE
Non.

TOUZENBACH, joignant les mains et riant.
Visiblement, nous ne nous comprenons pas. Comment vous convaincre ? (Macha rit doucement. Il lui montre son index.) Eh bien, riez ! (À Verchinine :) Non seulement dans deux ou trois cents ans, mais dans un million d’années, la vie sera encore la même ; elle ne change pas, elle est immuable, conforme à ses propres lois, qui ne nous concernent pas, ou dont nous ne saurons jamais rien. Les oiseaux migrateurs, les cigognes, par exemple, doivent voler, et quelles que soient les pensées, sublimes ou insignifiantes, qui leur passent par la tête, elles volent sans relâche, sans savoir pourquoi, ni où elles vont. Elles volent et voleront, quels que soient les philosophes qu’il pourrait y avoir parmi elles ; elles peuvent toujours philosopher, si ça les amuse, pourvu qu’elles volent...

MACHA
Tout de même, quel est le sens de tout cela ?

TOUZENBACH
Le sens... Voilà, il neige. Où est le sens ?

MACHA
Il me semble que l’homme doit avoir une foi, du moins en chercher une, sinon sa vie est complètement vide... Vivre et ignorer pourquoi les cigognes volent, pourquoi les enfants naissent, pourquoi il y a des étoiles au ciel... Il faut savoir pourquoi l’on vit, ou alors tout n’est que balivernes et foutaises.
Comme dit Gogol : « Il est ennuyeux de vivre en ce monde, messieurs. » ~ Anton Chekhov,
25:La Beauté (Beauty)
Je suis belle, ô mortels! comme un rêve de pierre,
Et mon sein, où chacun s'est meurtri tour à tour,
Est fait pour inspirer au poète un amour
Eternel et muet ainsi que la matière.
Je trône dans l'azur comme un sphinx incompris;
J'unis un coeur de neige à la blancheur des cygnes;
Je hais le mouvement qui déplace les lignes,
Et jamais je ne pleure et jamais je ne ris.
Les poètes, devant mes grandes attitudes,
Que j'ai l'air d'emprunter aux plus fiers monuments,
Consumeront leurs jours en d'austères études;
Car j'ai, pour fasciner ces dociles amants,
De purs miroirs qui font toutes choses plus belles:
Mes yeux, mes larges yeux aux clartés éternelles!
Beauty
I am fair, O mortals! like a dream carved in stone,
And my breast where each one in turn has bruised himself
Is made to inspire in the poet a love
As eternal and silent as matter.
On a throne in the sky, a mysterious sphinx,
I join a heart of snow to the whiteness of swans;
I hate movement for it displaces lines,
And never do I weep and never do I laugh.
Poets, before my grandiose poses,
Which I seem to assume from the proudest statues,
Will consume their lives in austere study;
For I have, to enchant those submissive lovers,
Pure mirrors that make all things more beautiful:
My eyes, my large, wide eyes of eternal brightness!
223
— Translated by William Aggeler
Beauty
I'm fair, O mortals, as a dream of stone;
My breasts whereon, in turn, your wrecks you shatter,
Were made to wake in poets' hearts alone
A love as indestructible as matter.
A sky-throned sphinx, unknown yet, I combine
The cygnet's whiteness with a heart of snow.
I loathe all movement that displaces line,
And neither tears nor laughter do I know.
Poets before my postures, which I seem
To learn from masterpieces, love to dream
And there in austere thought consume their days.
I have, these docile lovers to subject,
Mirrors that glorify all they reflect —
These eyes, great eyes, eternal in their blaze!
— Translated by Roy Campbell
La Beauté
fair as a dream in stone I loom afar
— mortals! — with dazzling breast where, bruised in turn
all poets fall in silence, doomed to burn
with love eternal as the atoms are.
white as a swan I throne with heart of snow
in azure space, a sphynx that none divine,
no hateful motion mars my lovely line,
nor tears nor laughter shall I ever know.
and poets, lured by this magnificence
— this grandeur proud as Parian monuments —
toil all their days like martyrs in a spell;
224
lovers bewitched are they, for I possess
pure mirrors harbouring worlds of loveliness:
my wide, wide eyes where fires eternal dwell!
— Translated by Lewis Piaget Shanks
Beauty
Conceive me as a dream of stone:
my breast, where mortals come to grief,
is made to prompt all poets' love,
mute and noble as matter itself.
With snow for flesh, with ice for heart,
I sit on high, an unguessed sphinx
begrudging acts that alter forms;
I never laugh, I never weep.
In studious awe the poets brood
before my monumental pose
aped from the proudest pedestal,
and to bind these docile lovers fast
I freeze the world in a perfect mirror:
The timeless light of my wide eyes.
William A. Sigler
~ Charles Baudelaire,
26:Au Chevalier De Pange
Quand la feuille en festons a couronné les bois,
L'amoureux rossignol n'étouffe point sa voix.
Il serait criminel aux yeux de la nature
Si, de ses dons heureux négligeant la culture,
Sur son triste rameau, muet dans ses amours,
Il laissait sans chanter expirer les beaux jours.
Et toi, rebelle aux dons d'une si tendre mère,
Dégoûté de poursuivre une muse étrangère
Dont tu choisis la cour trop bruyante pour toi,
Tu t'es fait du silence une coupable loi!
Tu naquis rossignol. Pourquoi, loin du bocage
Où des jeunes rosiers le balsamique ombrage
Eût redit tes doux sons sans murmure écoutés,
T'en allais-tu chercher la muse des cités,
Cette muse, d'éclat, de pourpre environnée,
Qui, le glaive à la main, du diadème ornée,
Vient au peuple assemblé, d'une dolente voix,
Pleurer les grands malheurs, les empires, les rois?
Que n'étais-tu fidèle à ces muses tranquilles
Qui cherchent la fraîcheur des rustiques asiles,
Le front ceint de lilas et de jasmins nouveaux,
Et vont sur leurs attraits consulter les ruisseaux?
Viens dire à leurs concerts la beauté qui te brûle.
Amoureux, avec l'âme et la voix de Tibulle
Fuirais-tu les hameaux, ce séjour enchanté
Qui rend plus séduisant l'éclat de la beauté?
L'amour aime les champs, et les champs l'ont vu naître.
La fille d'un pasteur, une vierge champêtre,
Dans le fond d'une rose, un matin du printemps,
Le trouva nouveau-né....
Le sommeil entr'ouvrait ses lèvres colorées.
Elle saisit le bout de ses ailes dorées,
L'ôta de son berceau d'une timide main,
Tout trempé de rosée, et le mit dans son sein.
Tout, mais surtout les champs sont restés son empire.
Là tout aime, tout plaît, tout jouit, tout soupire;
Là de plus beaux soleils dorent l'azur des cieux;
Là les prés, les gazons, les bois harmonieux,
28
De mobiles ruisseaux la colline animée,
L'âme de mille fleurs dans les zéphyrs semée;
Là parmi les oiseaux l'amour vient se poser;
Là sous les antres frais habite le baiser.
Les muses et l'amour ont les mêmes retraites.
L'astre qui fait aimer est l'astre des poètes.
Bois, écho, frais zéphyrs, dieux champêtres et doux,
Le génie et les vers se plaisent parmi vous.
J'ai choisi parmi vous ma muse jeune et chère;
Et, bien qu'entre ses soeurs elle soit la dernière,
Elle plaît. Mes amis, vos yeux en sont témoins.
Et puis une plus belle eût voulu plus de soins;
Délicate et craintive, un rien la décourage,
Un rien sait l'animer. Curieuse et volage,
Elle va parcourant tous les objets flatteurs
Sans se fixer jamais, non plus que sur les fleurs
Les zéphyrs vagabonds, doux rivaux des abeilles,
Ou le baiser ravi sur des lèvres vermeilles.
Une source brillante, un buisson qui fleurit,
Tout amuse ses yeux; elle pleure, elle rit.
Tantôt à pas rêveurs, mélancolique et lente,
Elle erre avec une onde et pure et languissante;
Tantôt elle va, vient, d'un pas léger et sûr
Poursuit le papillon brillant d'or et d'azur,
Ou l'agile écureuil, ou dans un nid timide
Sur un oiseau surpris pose une main rapide.
Quelquefois, gravissant la mousse du rocher,
Dans une touffe épaisse elle va se cacher,
Et sans bruit épier, sur la grotte pendante,
Ce que dira le faune à la nymphe imprudente
Qui, dans cet antre sourd et des faunes ami,
Refusait de le suivre, et pourtant l'a suivi.
Souvent même, écoutant de plus hardis caprices,
Elle ose regarder au fond des précipices,
Où sur le roc mugit le torrent effréné
Du droit sommet d'un mont tout à coup déchaîné.
Elle aime aussi chanter à la moisson nouvelle,
Suivre les moissonneurs et lier la javelle.
L'Automne au front vermeil, ceint de pampres nouveaux,
Parmi les vendangeurs l'égaré en des coteaux;
Elle cueille la grappe, ou blanche, ou purpurine;
Le doux jus des raisins teint sa bouche enfantine;
29
Ou, s'ils pressent leurs vins, elle accourt pour les voir,
Et son bras avec eux fait crier le pressoir.
Viens, viens, mon jeune ami; viens, nos muses t'attendent;
Nos fêtes, nos banquets, nos courses te demandent;
Viens voir ensemble et l'antre et l'onde et les forêts.
Chaque soir une table aux suaves apprêts
Assoira près de nous nos belles adorées,
Ou, cherchant dans le bois des nymphes égarées,
Nous entendrons les ris, les chansons, les festins;
Et les verres emplis sous les bosquets lointains
Viendront animer l'air, et, du sein d'une treille,
De leur voix argentine égayer notre oreille.
Mais si, toujours ingrat à ces charmantes soeurs,
Ton front rejette encore leurs couronnes de fleurs;
Si de leurs soins pressants la douce impatience
N'obtient que d'un refus la dédaigneuse offense;
Qu'à ton tour la beauté dont les yeux t'ont soumis
Refuse à tes soupirs ce qu'elle t'a promis;
Qu'un rival loin de toi de ses charmes dispose;
Et, quand tu lui viendras présenter une rose,
Que l'ingrate étonnée, en recevant ce don,
Ne t'ait vu de sa vie et demande ton nom.
~ Andre Marie de Chenier,
27:O Soldado Espanhol
O céu era azul, tão meigo e tão brando,
E a terra era a noiva que bem se arreava
Que a mente exultava, mais longe escutando
O mar a quebrar-se na praia arenosa.
O céu era azul, e na cor semelhava
Vestido sem nódoa de pura donzela;
E a terra era a noiva que bem se arreava
De flores, matizes; mas vária, mas bela.
Ela era brilhante,
Qual raio do sol;
E ele arrogante,
De sangue espanhol.
E o espanhol muito amava
A virgem mimosa e bela;
Ela amante, ele zeloso
Dos amores da donzela;
Ele tão nobre e folgando
De chamar-se escravo dela!
E ele disse: — Vês o céu? —
E ela disse: — Vejo, sim;
Mais polido que o polido
Do meu véu azul cetim. —
Torna-lhe ele... (oh! quanto é doce
Passar-se uma noite assim!)
— Por entre os vidros pintados
D’igreja antiga, a luzir
Não vês luz? — Vejo. — E não sentes
De a veres, meigo sentir?
— É doce ver entre as sombras
A luz do templo a luzir!
— E o mar, além, preguiçoso
24
Não vês tu em calmaria?
— É belo o mar; porém sinto,
Só de o ver, melancolia.
— Que mais o teu rosto enfeita
Que um sorriso de alegria.
— E eu também acho em ser triste
Do que alegre, mais prazer;
Sou triste, quando em ti penso,
Que só me falta morrer;
Mesmo a tua voz saudosa
Vem minha alma entristecer.
— E eu sou feliz, como agora,
Quando me falas assim;
Sou feliz quando se riem
Os lábios teus de carmim;
Quando dizes que me adoras,
Eu sinto o céu dentro em mim.
— És tu só meu Deus, meu tudo.
És tu só meu puro amar,
És tu só que o pranto podes
Dos meus olhos enxugar. —
Com ela repete o amante:
— És tu só meu puro amar! —
E o céu era azul, tão meigo e tão brando
E a terra tão erma, tão só, tão saudosa
Que a mente exultava, mais longe escutando
O mar a quebrar-se na praia arenosa!
II
E o espanhol viril, nobre e formoso,
No bandolim
Seus amores dizia mavioso,
Cantando assim:
“Já me vou por mar em fora
Daqui longe a mover guerra,
Já me vou, deixando tudo,
25
Meus amores, minha terra.
“Já me vou lidar em guerras,
Vou-me à índia Ocidental;
Hei de ter novos amores...
De guerras... não temas ai.
“Não chores, não, tão coitada,
Não chores por t’eu deixar;
Não chores que assim me custa
O pranto meu sofrear.
“Não chores! - sou como o Cid
Partindo para a campanha;
Não ceifarei tantos louros,
Mas terei pena tamanha.”
E a amante que assim o via
Partir-se tão desditoso,
— Vai, mas volta; lhe dizia:
Volta, sim, vitorioso.
“Como o Cid, oh! crua sorte!
Não me vou nesta campanha
Guerrear contra o crescente,
Porém sim contra os d’Espanha!
“Não me aterram; porém sinto
Cerrar-se o meu coração,
Sinto deixar-te, meu anjo,
Meu prazer, minha afeição.
“Como é doce o romper d’alva,
É-me doce o teu sorrir,
Doce e puro, qual d’estrela
De noite — o meigo luzir.
“Eram meus teus pensamentos,
Teu prazer minha alegria,
Doirada fonte d'encantos,
Fonte da minha poesia.
26
“Vou-me longe, e o peito levo
Rasgado de acerba dor,
Mas comigo vão teus votos,
Teus encantos, teu amor!
“Já me vou lidar em guerras,
Vou-me à índia Ocidental;
Hei de ter novos amores...
De guerras... não temas ai.”
Esta era a canção que acompanhava
No bandolim,
Tão triste, que triste não chorava
Dizendo assim.
III
“Quero, pajens, selado o ginete,
Quero em punho nebris e falcão,
Qu’é promessa de grande caçada
Fresca aurora d’amigo verão.
“Quero tudo luzindo, brilhante
— Curta espada e venáb’lo e punhal,
Cães e galgos farejem diante
Leve odor de sanhudo animal.
“E ai do gamo que eu vir na coutada,
Corça, onagro, que eu primo avistar!
Que o venáb’lo nos ares voando
Lhe há de o salto no meio quebrar.
“Eia, avante! — dizia folgando
O fidalgo mancebo, loução:
— Eía, avante! — e já todos galopam
Trás do moço, soberbo infanção.
E partem, qual do arco arranca e voa
Nos amplos ares, mais veloz que a vista,
A plúmea seta da entesada corda.
Longe o eco reboa; — já mais fraco,
Mais fraco ainda, pelos ares voa.
27
Dos cães dúbios o latir se escuta apenas,
Dos ginetes tropel, rinchar distante
Que em lufadas o vento traz por vezes.
Já som nenhum se escuta... Quê! — latido
De cães, incerto, ao longe? Não, foi vento
Na torre castelã batendo acaso,
Nas seteiras acaso sibilando
Do castelo feudal, deserto agora.
IV
Já o sol se escondeu; cobre a terra
Belo manto de frouxo luar;
E o ginete, que esporas atracam,
Nitre e corre sem nunca parar.
Da coutada nas ínvias ramagens
Vai sozinho o mancebo infanção;
Vai sozinho, afanoso trotando
Sem temores, sem pajens, sem cão.
Companheiros da caça há perdido,
Há perdido no aceso caçar;
Há perdido, e não sente receio
De sozinho, nas sombras trotar.
Corno ebúmeo embocou muitas vezes,
Muitas vezes de si deu sinal;
Bebe atento a resposta, e não ouve
Outro som responder-lhe; — lnda mal!
E o ginete que esporas atracam,
Nitre e corre sem nunca parar;
Já o sol se escondeu, cobre a terra
Belo manto de frouxo luar.
Silêncio grato da noite
Quebram sons duma canção,
Que vai dos lábios de um anjo
Do que escuta ao coração.
28
Dizia a letra mimosa
Saudades de muito amar;
E o infanção enleado,
Atento, pôs-se a escutar.
Era encantos voz tão doce,
Incentivo essa ternura,
Gerava delícias n’alma
Sonhar d’havê-la a ventura.
Queixosa cantava a esposa
Do guerreiro que partiu,
Largos anos são passados,
Missiva dele não viu...
Parou!... escutando ao perto
Responder-lhe outra canção!...
Era terna a voz que ouvia,
Lisonjeira — do infanção:
“Tenho castelo soberbo
Num monte, que beija um rio,
De terra tenho no Doiro
Jeiras cem de lavradio;
“Tenho lindas haquenéias,
Tenho pajens e matilha,
Tenho os melhores ginetes
Dos ginetes de Sevilha;
“Tenho punhal, tenho espada
D’alfageme alta feitura,
Tenho lança, tenho adaga,
Tenho completa armadura.
“Tenho fragatas que cingem
Dos mares a linfa clara,
Que vão preando piratas
Pelas rochas de Megara.
“Dou-te o castelo soberbo
29
E as terras do fértil Doiro,
Dou-te ginetes e pajens
E a espada de pomo d’oiro.
“Dera a completa armadura
E os meus barcos d’alto-mar,
Que nas rochas de Megara
Vão piratas cativar.
“Fala de amores teu canto,
Fala de acesa paixão...
Ah! senhora, quem tivera
Dos agrados teus condão!
“Eu sou mancebo, sou Nobre,
Sou nobre moço infanção;
Assim pudesse o meu canto
Algemar-te o coração,
Ó Dona, que eu dera tudo
Por vencer-te essa isenção!”
Atenta escutava a esposa
Do guerreiro que partiu,
Largos anos são passados,
Missiva dele não viu;
Mas da letra que escutava
Delícias n'alma sentiu.
VI
E noutra noite saudosa
Bem junto dela sentado,
Cantava brandas endechas
O gardingo namorado .
“Careço de ti, meu anjo,
Careço do teu amor,
Como da gota d’orvalho
Carece no prado a flor.
“Prazeres que eu nem sonhava
Teu amor me fez gozar;
30
Ah! que não queiras, senhora,
Minha dita rematar.
O teu marido é já morto,
Notícia dele não soa;
Pois desta gente guerreira
Bastos ceifa a morte à toa.
“Ventura me fora ver-te
Nos lábios teus um sorriso,
Delícias me fora amar-te,
Gozar-te meu paraíso.
“Sinto aflição, quando choras;
Se te ris, sinto prazer;
Se te ausentas, fico triste,
Que só me falta morrer.
“Careço de ti, meu ardo,
Careço do teu amor,
Como da gota d’orvalho
Carece no prado a flor.”
VII
Era noite hibernal; girava dentro
Da casa do guerreiro o riso, a dança,
E reflexos de luz, e sons, e vozes,
E deleite, e prazer: e fora a chuva,
A escuridão, a tempestade, e o vento,
Rugindo solto, indómito e terrível
Entre o negror do céu e o horror da terra.
Na geral confusão os céus e a terra
Horrenda simpatia alimentavam.
Ferve dentro o prazer, reina o sorriso,
E fora a tiritar, fria, medonha,
Marcha a vingança pressurosa e torva:
Traz na destra o punhal, no peito a raiva,
Nas faces palidez, nos olhos morte.
O infanção extremoso enchia rasa
A taça de licor mimoso e velho,
31
Da usança ao brinde convidando a todos
Em honra da esposada: — À noiva! exclama
E a porta range e cede, e franca e livre
Introduz o tufão, e um vulto assoma
Altivo e colossal. — Em honra, brada,
Do esposo deslembrado! — e a taça empunha
Mas antes que o licor chegasse aos lábios,
Desmaiada e por terra jaz a esposa,
E a destra do infanção maneja o ferro,
Por que tão grande afronta lave o sangue,
Pouco, bem pouco para injúria tanta.
Debalde o fez, que lhe golfeja o sangue
D’ampla ferida no sinistro lado,
E ao pé da esposa o assassino surge
Co’o sangrento punhal na destra alçado.
A flor purpúrea que matiza o prado,
Se o vento da manhã lhe entorna o cálix,
Perde aroma talvez; porém mais belo
Colorido lhe vem do sol nos raios,
As fagueiras feições daquele rosto
Assim foram também; não foi do tempo
Fatal o perpassar às faces lindas.
Nota-lhe ele as feições, nota-lhe os lábios,
Os curtos lábios que lhe deram vida,
Longa vida de amor em longos beijos,
Qual jamais não provou; e as iras todas
Dos zelos vingadores descansaram
No peito de sofrer cansado e cheio,
Cheio qual na praia fica a esponja,
Quando a vaga do mar passou sobre ela.
Num relance fugiu, minaz no vulto:
Como o raio que luz um breve instante,
Sobre a terra baixou, deixando a morte.
~ Antônio Gonçalves Dias,
28:Patience
Pacience is a poynt, þa33e,
& quo for þro may no3t þole, þe þikker he sufferes.
&Thorn;en is better to abyde þe bur vmbestoundes
&Thorn;en ay þrow forth my þro, þa33e masse,
How Mathew melede þat his Mayster His meyny con teche.
A3t happes He hem hy3t & vcheon a mede,
Sunderlupes, for hit dissert, vpon a ser wyse:
Thay arn happen þat han in hert pouerte,
For hores is þe heuen-ryche to holde for euer;
&Thorn;ay ar happen also þat haunte mekenesse,
For þay schal welde þis worlde & alle her wylle haue;
Thay ar happen also þat for her harme wepes,
For þay schal comfort encroche in kythes ful mony;
&Thorn;ay ar happen also þat hungeres after ry3t,
For þay schal frely be refete ful of alle gode;
Thay ar happen also þat han in hert rauþe,
For mercy in alle maneres her mede schal worþe;
&Thorn;ay ar happen also þat arn of hert clene,
For þay her Sauyour in sete schal se with her y3en;
Thay ar happen also þat halden her pese,
For þay þe gracious Godes sunes schal godly be called;
&Thorn;ay ar happen also þat con her hert stere,
For hores is þe heuen-ryche, as I er sayde.
These arn þe happes alle a3t þat vus bihy3t weren,
If we þyse ladyes wolde lof in lyknyng of þewes:
Dame Pouert, Dame Pitee, Dame Penaunce þe þrydde,
Dame Mekenesse, Dame Mercy, & miry Clannesse,
& þenne Dame Pes, & Pacyence put in þerafter.
He were happen þat hade one; alle were þe better.
Bot [s]yn I am put to a poynt þat pouerte hatte,
I schal me poruay pacyence & play me with boþe,
For in þe tyxte þere þyse two arn in teme layde,
Hit arn fettled in on forme, þe forme & þe laste,
& by quest of her quoyntyse enquylen on mede.
& als, in myn vpynyoun, hit arn of on kynde:
For þeras pouert hir proferes ho nyl be put vtter,
Bot lenge wheresoeuer hir lyst, lyke oþer greme;
& þereas pouert enpresses, þa33tloker hit lyke & her lotes prayse,
&Thorn;enne wyþer wyth & be wroth & þe wers haue.
225
3if me be dy3t a destyne due to haue,
What dowes me þe dedayn, oþer dispit make?
Oþer 3if my lege lorde lyst on lyue me to bidde
Oþer to ryde oþer to renne to Rome in his ernde,
What grayþed me þe grychchyng bot grame more seche?
Much 3if he me ne made, maugref my chekes,
& þenne þrat moste I þole & vnþonk to mede,
&Thorn;e had bowed to his bode bongre my hyure.
Did not Jonas in Jude suche jape sumwhyle?
To sette hym to sewrte, vnsounde he hym feches.
Wyl 3e tary a lyttel tyne & tent me a whyle,
I schal wysse yow þerwyth as holy wryt telles.
Hit bitydde sumtyme in þe termes of Jude,
Jonas joyned watz þerinne Jentyle prophete;
Goddes glam to hym glod þat hym vnglad made,
With a roghlych rurd rowned in his ere:
'Rys radly,' He says, '& rayke forth euen;
Nym þe way to Nynyue wythouten oþer speche,
& in þat cete My sa3es soghe alle aboute,
&Thorn;at in þat place, at þe poynt, I put in þi hert.
For iwysse hit arn so wykke þat in þat won dowellez
& her malys is so much, I may not abide,
Bot venge Me on her vilanye & venym bilyue;
Now swe3e Me þider swyftly & say Me þis arende.'
When þat steuen watz stynt þat stown[e]d his mynde,
Al he wrathed in his wyt, & wyþerly he þo3t:
'If I bowe to His bode & bryng hem þis tale,
& I be nummen in Nuniue, my nyes begynes:
He telles me þose traytoures arn typped schrewes;
I com wyth þose tyþynges, þay ta me bylyue,
Pynez me in a prysoun, put me in stokkes,
Wryþe me in a warlok, wrast out myn y3en.
&Thorn;is is a meruayl message a man for to preche
Amonge enmyes so mony & mansed fendes,
Bot if my gaynlych God such gref to me wolde,
Fo[r] desert of sum sake þat I slayn were.
At alle peryles,' quoþ þe prophete, 'I aproche hit no nerre.
I wyl me sum oþer waye þat He ne wayte after;
I schal tee into Tarce & tary þere a whyle,
& ly3tly when I am lest He letes me alone.'
&Thorn;enne he ryses radly & raykes bilyue,
Jonas toward port Japh, ay janglande for tene
226
&Thorn;at he nolde þole for noþyng non of þose pynes,
&Thorn;a33e
In His g[lo]wande glorye, & gloumbes ful lyttel
&Thorn;a33t.
Then he tron on þo tres, & þay her tramme ruchen,
Cachen vp þe crossayl, cables þay fasten,
Wi3t at þe wyndas we3en her ankres,
Spende spak to þe sprete þe spare bawelyne,
Gederen to þe gyde-ropes, þe grete cloþ falles,
&Thorn;ay layden in on laddeborde, & þe lofe wynnes,
&Thorn;e blyþe breþe at her bak þe bosum he fyndes;
He swenges me þys swete schip swefte fro þe hauen.
Watz neuer so joyful a Jue as Jonas watz þenne,
&Thorn;at þe daunger of Dry3tyn so derfly ascaped;
He wende wel þat þat Wy33t in þat mere no man for to
greue.
Lo, þe wytles wrechche! For he wolde no3t suffer,
Now hatz he put hym in plyt of peril wel more.
Hit watz a wenyng vnwar þat welt in his mynde,
&Thorn;a33t fro Samarye, þat God se33ise, He blusched ful brode:
þat burde hym by sure;
&Thorn;at ofte kyd hym þe carpe þat kyng sayde,
Dyngne Dauid on des þat demed þis speche
In a psalme þat he set þe sauter withinne:
'O folez in folk, felez oþerwhyle
& vnderstondes vmbestounde, þa33e þat He heres not þat
eres alle made?
Hit may not be þat He is blynde þat bigged vche y3e.'
Bot he dredes no dynt þat dotes for elde.
For he watz fer in þe flod foundande to Tarce,
Bot I trow ful tyd ouertan þat he were,
So þat schomely to schort he schote of his ame.
For þe Welder of wyt þat wot alle þynges,
&Thorn;at ay wakes & waytes, at wylle hatz He sly3tes.
He calde on þat ilk crafte He carf with His hondes;
&Thorn;ay wakened wel þe wroþeloker for wroþely He
cleped:
'Ewrus & Aquiloun þat on est sittes
Blowes boþe at My bode vpon blo watteres.'
&Thorn;enne watz no tom þer bytwene His tale & her dede,
So bayn wer þay boþe two His bone for to wyrk.
227
Anon out of þe norþ-est þe noys bigynes,
When boþe breþes con blowe vpon blo watteres.
Ro33ed ful sore, gret selly to here;
&Thorn;e wyndes on þe wonne water so wrastel togeder
&Thorn;at þe wawes ful wode waltered so hi3e
& efte busched to þe abyme, þat breed fysches
Durst nowhere for ro33e yþes.
&Thorn;e bur ber to hit baft, þat braste alle her gere,
&Thorn;en hurled on a hepe þe helme & þe sterne;
Furst tomurte mony rop & þe mast after;
&Thorn;e sayl sweyed on þe see, þenne suppe bihoued
&Thorn;e coge of þe [co]lde water, & þenne þe cry ryses.
3et coruen þay þe cordes & kest al þeroute;
Mony ladde þer forth lep to laue & to kest,
Scopen out þe scaþel water þat fayn scape wolde,
For be monnes lode neuer so luþer, þe lyf is ay swete.
&Thorn;er watz busy ouer borde bale to kest,
Her bagges & her feþer-beddes & her bry3t wedes,
Her kysttes & her coferes, her caraldes alle,
& al to ly3ten þat lome, 3if leþe wolde schape.
Bot euer watz ilyche loud þe lot of þe wyndes,
& euer wroþer þe water & wodder þe stremes.
&Thorn;en þo wery forwro3t wyst no bote,
Bot vchon glewed on his god þat gayned hym beste:
Summe to Vernagu þer vouched avowes solemne,
Summe to Diana deuout & derf Nepturne,
To Mahoun & to Mergot, þe mone & þe sunne,
& vche lede as he loued & layde had his hert.
&Thorn;enne bispeke þe spakest, dispayred wel nere:
'I leue here be sum losynger, sum lawles wrech,
&Thorn;at hatz greued his god & gotz here amonge vus.
Lo, al synkes in his synne & for his sake marres.
I lovue þat we lay lotes on ledes vchone,
& whoso lympes þe losse, lay hym þeroute;
& quen þe gulty is gon, what may gome trawe
Bot He þat rules þe rak may rwe on þose oþer?'
&Thorn;is watz sette in asent, & sembled þay were,
Her3ed out of vche hyrne to hent þat falles.
A lodesmon ly3tly lep vnder hachches,
For to layte mo ledes & hem to lote bryng.
Bot hym fayled no freke þat he fynde my3t,
Saf Jonas þe Jwe, þat jowked in derne.
228
He watz flowen for ferde of þe flode lotes
Into þe boþem of þe bot, & on a brede lyggede,
Onhelde by þe hurrok, for þe heuen wrache,
Slypped vpon a sloumbe-selepe, & sloberande he routes.
&Thorn;e freke hym frunt with his fot & bede hym ferk vp:
&Thorn;er Ragnel in his rakentes hym rere of his dremes!
Bi þe haspede he hentes hym þenne,
& bro3t hym vp by þe brest & vpon borde sette,
Arayned hym ful runyschly what raysoun he hade
In such sla3tes of sor3e to slepe so faste.
Sone haf þay her sortes sette & serelych deled,
& ay þe lote vpon laste lymped on Jonas.
&Thorn;enne ascryed þay hym sckete & asked ful loude:
'What þe deuel hatz þou don, doted wrech?
What seches þou on see, synful schrewe,
With þy lastes so luþer to lose vus vchone?
Hatz þou, gome, no gouernour ne god on to calle,
&Thorn;at þou þus slydes on slepe when þou slayn
worþes?
Of what londe art þou lent, what laytes þou here,
Whyder in worlde þat þou wylt, & what is þyn arnde?
Lo, þy dom is þe dy3t, for þy dedes ille.
Do gyf glory to þy godde, er þou glyde hens.'
'I am an Ebru,' quoþ he, 'of Israyl borne;
&Thorn;at Wy3e I worchyp, iwysse, þat wro3t alle þynges,
Alle þe worlde with þe welkyn, þe wynde & þe sternes,
& alle þat wonez þer withinne, at a worde one.
Alle þis meschef for me is made at þys tyme,
For I haf greued my God & gulty am founden;
Forþy berez me to þe borde & baþeþes me
þeroute,
Er gete 3e no happe, I hope forsoþe.'
He ossed hym by vnnynges þat þay vndernomen
&Thorn;at he watz flawen fro þe face of frelych Dry3tyn:
&Thorn;enne such a ferde on hem fel & flayed hem withinne
&Thorn;at þay ruyt hym to rowwe, & letten þe rynk one.
Haþeles hy3ed in haste with ores ful longe,
Syn her sayl watz hem aslypped, on sydez to rowe,
Hef & hale vpon hy3t to helpen hymseluen,
Bot al watz nedles note: þat nolde not bityde.
In bluber of þe blo flod bursten her ores.
&Thorn;enne hade þay no3t in her honde þat hem help my3t;
229
&Thorn;enne nas no coumfort to keuer, ne counsel non oþer,
Bot Jonas into his juis jugge bylyue.
Fryst þay prayen to þe Prynce þat prophetes seruen
&Thorn;at He gef hem þe grace to greuen Hym neuer,
&Thorn;at þay in balelez blod þer blenden her handez,
&Thorn;a33e þay luche hym sone.
He watz no tytter outtulde þat tempest ne sessed:
&Thorn;e se sa3tled þerwith as sone as ho mo3t.
&Thorn;enne þa33t hem strayned a whyle,
&Thorn;at drof hem dry3lych adoun þe depe to serue,
Tyl a swetter ful swyþe hem swe3ed to bonk.
&Thorn;er watz louyng on lofte, when þay þe londe wonnen,
To oure mercyable God, on Moyses wyse,
With sacrafyse vpset, & solempne vowes,
& graunted Hym vn to be God & graythly non oþer.
&Thorn;a33et dredes;
&Thorn;a33e fro he in water dipped,
Hit were a wonder to wene, 3if holy wryt nere.
Now is Jonas þe Jwe jugged to drowne;
Of þat schended schyp men schowued hym sone.
A wylde walterande whal, as Wyrde þen schaped,
&Thorn;at watz beten fro þe abyme, bi þat bot flotte,
& watz war of þat wy3e þat þe water so3te,
& swyftely swenged hym to swepe, & his swol33et haldande his fete, þe
fysch hym tyd hentes;
Withouten towche of any tothe he tult in his þrote.
Thenne he swengez & swayues to þe se boþem,
Bi mony rokkez ful ro3e & rydelande strondes,
Wyth þe mon in his mawe malskred in drede,
As lyttel wonder hit watz, 3if he wo dre3ed,
For nade þe hy3e Heuen-Kyng, þur33t,
Warded þis wrech man in warlowes guttez,
What lede mo3t lyue bi lawe of any kynde,
&Thorn;at any lyf my3t be lent so longe hym withinne?
Bot he watz sokored by þat Syre þat syttes so hi3e,
&Thorn;a3333t,
Ay hele ouer hed hourlande aboute,
Til he blunt in a blok as brod as a halle;
& þer he festnes þe fete & fathmez aboute,
& stod vp in his stomak þat stank as þe deuel.
&Thorn;er in saym & in sor3e þat sauoured as helle,
&Thorn;er watz bylded his bour þat wyl no bale suffer.
230
& þenne he lurkkes & laytes where watz le best,
In vche a nok of his nauel, bot nowhere he fyndez
No rest ne recouerer, bot ramel ande myre,
In wych gut so euer he gotz, bot euer is God swete;
& þer he lenged at þe last, & to þe Lede called:
'Now, Prynce, of &Thorn;y prophete pite &Thorn;ou haue.
&Thorn;a3333tly a Lorde in londe & in water.'
With þat he hitte to a hyrne & helde hym þerinne,
&Thorn;er no defoule of no fylþe watz fest hym abute;
&Thorn;er he sete also sounde, saf for merk one,
As in þe bulk of þe bote þer he byfore sleped.
So in a bouel of þat best he bidez on lyue,
&Thorn;re dayes & þ[r]e ny3t, ay þenkande on Dry3tyn,
His my3t & His merci, His mesure þenne.
Now he knawez Hym in care þat couþe not in sele.
Ande euer walteres þis whal bi wyldren depe,
&Thorn;ur33e, þur333et I say as I seet in þe se boþem:
"Careful am I, kest out fro &Thorn;y cler y3en
& deseuered fro &Thorn;y sy3t; 3et surely I hope
Efte to trede on &Thorn;y temple & teme to &Thorn;yseluen."
I am wrapped in water to my wo stoundez;
&Thorn;e abyme byndes þe body þat I byde inne;
&Thorn;e pure poplande hourle playes on my heued;
To laste mere of vche a mount, Man, am I fallen;
&Thorn;e barrez of vche a bonk ful bigly me haldes,
&Thorn;at I may lachche no lont, & &Thorn;ou my lyf weldes.
&Thorn;ou schal releue me, Renk, whil &Thorn;y ry3t slepez,
&Thorn;ur33t of &Thorn;y mercy þat mukel is to tryste.
For when þ'acces of anguych watz hid in my sawle,
&Thorn;enne I remembred me ry3t of my rych Lorde,
Prayande Him for pete His prophete to here,
&Thorn;at into His holy hous myn orisoun mo3t entre.
I haf meled with &Thorn;y maystres mony longe day,
Bot now I wot wyterly þat þose vnwyse ledes
&Thorn;at affyen hym in vanyte & in vayne þynges
For þink þat mountes to no3t her mercy forsaken;
Bot I dewoutly awowe, þat verray betz halden,
Soberly to do &Thorn;e sacrafyse when I schal saue worþe,
& offer &Thorn;e for my hele a ful hol gyfte,
& halde goud þat &Thorn;ou me hetes: haf here my trauthe.'
Thenne oure Fader to þe fysch ferslych biddez
&Thorn;at he hym sput spakly vpon spare drye.
231
&Thorn;er whal wendez at His wylle & a warþe fyndez,
& þer he brakez vp þe buyrne as bede hym oure Lorde.
&Thorn;enne he swepe to þe sonde in sluchched cloþes:
Hit may wel be þat mester were his mantyle to wasche.
&Thorn;e bonk þat he blosched to & bode hym bisyde
Wern of þe regiounes ry3t þat he renayed hade.
&Thorn;enne a wynde of Goddez worde efte þe wy3e bruxlez:
'Nylt þou neuer to Nuniue bi no kynnez wayez?'
'3isse, Lorde,' quoþ þe lede, 'lene me &Thorn;y grace
For to go at &Thorn;i gre: me gaynez [n]on oþer.'
'Ris, aproche þen to prech, lo, þe place here.
Lo, My lore is in þe loke, lauce hit þerinne.'
&Thorn;enne þe renk radly ros as he my3t,
& to Niniue þat na3t he ne3ed ful euen;
Hit watz a cete ful syde & selly of brede;
On to þrenge þerþur3e watz þre dayes dede.
&Thorn;at on journay ful joynt Jonas hym 3ede,
Er euer he warpped any worde to wy3e þat he mette,
& þenne he cryed so cler þat kenne my3t alle
&Thorn;e trwe tenor of his teme; he tolde on þis wyse:
'3et schal forty dayez fully fare to an ende,
& þenne schal Niniue be nomen & to no3t worþe;
Truly þis ilk toun schal tylte to grounde;
Vp-so-doun schal 3e dumpe depe to þe abyme,
To be swol3ed swyftly wyth þe swart erþe,
& alle þat lyuyes hereinne lose þe swete.'
&Thorn;is speche sprang in þat space & spradde alle aboute,
To borges & to bacheleres þat in þat bur33et, bot sayde euer
ilyche:
'&Thorn;e verray vengaunce of God schal voyde þis place!'
&Thorn;enne þe peple pitosly pleyned ful stylle,
& for þe drede of Dry3tyn doured in hert;
Heter hayrez þay hent þat asperly bited,
& þose þay bounden to her bak & to her bare sydez,
Dropped dust on her hede, & dymly biso3ten
&Thorn;at þat penaunce plesed Him þat playnez on her wronge.
& ay he cryes in þat kyth tyl þe kyng herde,
& he radly vpros & ran fro his chayer,
His ryche robe he torof of his rigge naked,
& of a hep of askes he hitte in þe myddez.
He askez heterly a hayre & hasped hym vmbe,
Sewed a sekke þerabof, & syked ful colde;
232
&Thorn;er he dased in þat duste, with droppande teres,
Wepande ful wonderly alle his wrange dedes.
&Thorn;enne sayde he to his serjauntes: 'Samnes yow bilyue;
Do dryue out a decre, demed of myseluen,
&Thorn;at alle þe bodyes þat ben withinne þis bor33if
þe Wy3e lykes,
&Thorn;at is hende in þe hy3t of His gentryse?
I wot His my3t is so much, þa33e He sty3tlez Hymseluen,
He wyl wende of His wodschip & His wrath leue,
& forgif vus þis gult, 3if we Hym God leuen.'
&Thorn;enne al leued on His lawe & laften her synnes,
Parformed alle þe penaunce þat þe prynce radde;
& God þur333t, withhelde His vengaunce.
Muche sor3e þenne satteled vpon segge Jonas;
He wex as wroth as þe wynde towarde oure Lorde.
So hatz anger onhit his hert, [h]e callez
A prayer to þe hy3e Prynce, for pyne, on þys wyse:
'I biseche &Thorn;e, Syre, now &Thorn;ou self jugge;
Watz not þis ilk my worde þat worþen is nouþe,
&Thorn;at I kest in my cuntre, when &Thorn;ou &Thorn;y carp sendez
&Thorn;at I schulde tee to þys toun &Thorn;i talent to preche?
Wel knew I &Thorn;i cortaysye, &Thorn;y quoynt soffraunce,
&Thorn;y bounte of debonerte & &Thorn;y bene grace,
&Thorn;y longe abydyng wyth lur, &Thorn;y late vengaunce;
& ay &Thorn;y mercy is mete, be mysse neuer so huge.
I wyst wel, when I hade worded quatsoeuer I cowþe
To manace alle þise mody men þat in þis mote dowellez,
Wyth a prayer & a pyne þay my3t her pese gete,
& þerfore I wolde haf flowen fer into Tarce.
Now, Lorde, lach out my lyf, hit lastes to longe.
Bed me bilyue my bale-stour & bryng me on ende,
For me were swetter to swelt as swyþe, as me þynk,
&Thorn;en lede lenger &Thorn;i lore þat þus me les makez.'
&Thorn;e soun of oure Souerayn þen swey in his ere,
&Thorn;at vpbraydes þis burne vpon a breme wyse:
'Herk, renk, is þis ry3t so ronkly to wrath
For any dede þat I haf don oþer demed þe 3et?'
Jonas al joyles & janglande vpryses,
& haldez out on est half of þe hy3e place,
& farandely on a felde he fettelez hym to bide,
For to wayte on þat won what schulde worþe after.
&Thorn;er he busked hym a bour, þe best þat he my3t,
233
Of hay & of euer-ferne & erbez a fewe,
For hit watz playn in þat place for plyande greuez,
For to schylde fro þe schene oþer any schade keste.
He bowed vnder his lyttel boþe, his bak to þe sunne,
& þer he swowed & slept sadly al ny3t,
&Thorn;e whyle God of His grace ded growe of þat soyle
&Thorn;e fayrest bynde hym abof þat euer burne wyste.
When þe dawande day Dry3tyn con sende,
&Thorn;enne wakened þe wy33ted on lofte,
Happed vpon ayþer half, a hous as hit were,
A nos on þe norþ syde & nowhere non ellez,
Bot al schet in a scha3e þat schaded ful cole.
&Thorn;e gome gly3t on þe grene graciouse leues,
&Thorn;at euer wayued a wynde so wyþe & so cole;
&Thorn;e schyre sunne hit vmbeschon, þa33t
&Thorn;e mountaunce of a lyttel mote vpon þat man schyne.
&Thorn;enne watz þe gome so glad of his gay logge,
Lys loltrande þerinne lokande to toune;
So blyþe of his wodbynde he balteres þervnde[r],
&Thorn;at of no diete þat day þe deuel haf he ro3t.
& euer he la3ed as he loked þe loge alle aboute,
& wysched hit were in his kyth þer he wony schulde,
On he3e vpon Effraym oþer Ermonnes hillez:
'Iwysse, a worþloker won to welde I neuer keped.'
& quen hit ne3ed to na3t nappe hym bihoued;
He slydez on a sloumbe-slep sloghe vnder leues,
Whil God wayned a worme þat wrot vpe þe rote,
& wyddered watz þe wodbynde bi þat þe wy3e wakned;
& syþen He warnez þe west to waken ful softe,
& sayez vnte Zeferus þat he syfle warme,
&Thorn;at þer quikken no cloude bifore þe cler sunne,
& ho schal busch vp ful brode & brenne as a candel.
&Thorn;en wakened þe wy3e of his wyl dremes,
& blusched to his wodbynde þat broþely watz marred,
Al welwed & wasted þo worþelych leues;
&Thorn;e schyre sunne hade hem schent er euer þe schalk wyst.
& þen hef vp þe hete & heterly brenned;
&Thorn;e warm wynde of þe weste, wertes he swyþez.
&Thorn;e man marred on þe molde þat mo3t hym not hyde
His wodbynde watz away, he weped for sor3e;
With hatel anger & hot, heterly he callez:
'A, &Thorn;ou Maker of man, what maystery &Thorn;e þynkez
234
&Thorn;us &Thorn;y freke to forfare forbi alle oþer?
With alle meschef þat &Thorn;ou may, neuer &Thorn;ou me sparez;
I keuered me a cumfort þat now is ca3t fro me,
My wodbynde so wlonk þat wered my heued.
Bot now I se &Thorn;ou art sette my solace to reue;
Why ne dy3ttez &Thorn;ou me to di3e? I dure to longe.'
3et oure Lorde to þe lede laused a speche:
'Is þis ry3twys, þou renk, alle þy ronk noyse,
So wroth for a wodbynde to wax so sone?
Why art þou so waymot, wy3e, for so lyttel?'
'Hit is not lyttel,' quoþ þe lede, 'bot lykker to ry3t;
I wolde I were of þis worlde wrapped in moldez.'
'&Thorn;enne byþenk þe, mon, if þe forþynk sore,
If I wolde help My hondewerk, haf þou no wonder;
&Thorn;ou art waxen so wroth for þy wodbynde,
& trauayledez neuer to tent hit þe tyme of an howre,
Bot at a wap hit here wax & away at anoþer,
& 3et lykez þe so luþer, þi lyf woldez þou tyne.
&Thorn;enne wyte not Me for þe werk, þat I hit wolde help,
& rwe on þo redles þat remen for synne;
Fyrst I made hem Myself of materes Myn one,
& syþen I loked hem ful longe & hem on lode hade.
& if I My trauayl schulde tyne of termes so longe,
& type doun 3onder toun when hit turned were,
&Thorn;e sor of such a swete place burde synk to My hert,
So mony malicious mon as mournez þerinne.
& of þat soumme 3et arn summe, such sottez formadde,
As lyttel barnez on barme þat neuer bale wro3t,
& wymmen vnwytte þat wale ne couþe
&Thorn;at on hande fro þat oþer, fo[r] alle þis hy3e worlde.
Bitwene þe stele & þe stayre disserne no3t cunen,
What rule renes in roun bitwene þe ry3t hande
& his lyfte, þa333ez wyl torne,
& cum & cnawe Me for Kyng & My carpe leue?
Wer I as hastif a[s] þou heere, were harme lumpen;
Couþe I not þole bot as þou, þer þryued ful
fewe.
I may not be so mal[i]cious & mylde be halden,
For malyse is no3[t] to mayntyne boute mercy withinne.'
Be no3t so gryndel, godman, bot go forth þy wayes,
Be preue & be pacient in payne & in joye;
For he þat is to rakel to renden his cloþez
235
Mot efte sitte with more vnsounde to sewe hem togeder.
Forþy when pouerte me enprecez & paynez inno3e
Ful softly with suffraunce sa3ttel me bihouez;
Forþy penaunce & payne topreue hit in sy3t
&Thorn;at pacience is a nobel poynt, þa3
~ Anonymous Americas,
29:1052
The Tale Of Gamelyn
Fitt 1
Lithes and listneth and harkeneth aright,
And ye shul here of a doughty knyght;
Sire John of Boundes was his name,
He coude of norture and of mochel game.
Thre sones the knyght had and with his body he wan,
The eldest was a moche schrewe and sone bygan.
His brether loved wel her fader and of hym were agast,
The eldest deserved his faders curs and had it atte last.
The good knight his fadere lyved so yore,
That deth was comen hym to and handled hym ful sore.
The good knyght cared sore sik ther he lay,
How his children shuld lyven after his day.
He had bene wide where but non husbonde he was,
Al the londe that he had it was purchas.
Fayn he wold it were dressed amonge hem alle,
That eche of hem had his parte as it myght falle.
Thoo sente he in to contrey after wise knyghtes
To helpen delen his londes and dressen hem to-rightes.
He sent hem word by letters thei shul hie blyve,
If thei wolle speke with hym whilst he was alyve.
Whan the knyghtes harden sik that he lay,
Had thei no rest neither nyght ne day,
Til thei come to hym ther he lay stille
On his dethes bedde to abide goddys wille.
Than seide the good knyght seke ther he lay,
'Lordes, I you warne for soth, without nay,
I may no lenger lyven here in this stounde;
For thorgh goddis wille deth droueth me to grounde.'
Ther nas noon of hem alle that herd hym aright,
That thei ne had routh of that ilk knyght,
And seide, 'Sir, for goddes love dismay you nought;
God may don boote of bale that is now ywrought.'
Than speke the good knyght sik ther he lay,
'Boote of bale God may sende I wote it is no nay;
But I beseche you knyghtes for the love of me,
Goth and dresseth my londes amonge my sones thre.
1053
And for the love of God deleth not amyss,
And forgeteth not Gamelyne my yonge sone that is.
Taketh hede to that oon as wel as to that other;
Seelde ye seen eny hier helpen his brother.'
Thoo lete thei the knyght lyen that was not in hele,
And wenten into counselle his londes for to dele;
For to delen hem alle to on that was her thought.
And for Gamelyn was yongest he shuld have nought.
All the londe that ther was thei dalten it in two,
And lete Gamelyne the yonge without londe goo,
And eche of hem seide to other ful loude,
His bretheren myght yeve him londe whan he good cowde.
And whan thei had deled the londe at her wille,
They commen to the knyght ther he lay stille,
And tolde him anoon how thei had wrought;
And the knight ther he lay liked it right nought.
Than seide the knyght, 'Be Seint Martyne,
For al that ye han done yit is the londe myne;
For Goddis love, neighbours stondeth alle stille,
And I wil delen my londe after myn owne wille.
John, myne eldest sone shal have plowes fyve,
That was my faders heritage whan he was alyve;
And my myddelest sone fyve plowes of londe,
That I halpe forto gete with my right honde;
And al myn other purchace of londes and ledes
That I biquethe Gamelyne and alle my good stedes.
And I biseche you, good men that lawe conne of londe,
For Gamelynes love that my quest stonde.'
Thus dalt the knyght his londe by his day,
Right on his deth bed sik ther he lay;
And sone afterward he lay stoon stille,
And deide whan tyme come as it was Cristes wille.
Anoon as he was dede and under gras grave,
Sone the elder brother giled the yonge knave;
He toke into his honde his londe and his lede,
And Gamelyne him selven to clothe and to fede.
He clothed him and fedde him evell and eke wroth,
And lete his londes forfare and his houses bothe,
His parkes and his wodes and did no thing welle;
1054
And sithen he it abought on his owne felle.
So longe was Gamelyne in his brothers halle,
For the strengest, of good will they douted hym alle;
Ther was noon therinne neither yonge ne olde,
That wolde wroth Gamelyne were he never so bolde.
Gamelyne stood on a day in his brotheres yerde,
And byganne with his hond to handel his berde;
He thought on his landes that lay unsowe,
And his fare okes that doune were ydrawe;
His parkes were broken and his deer reved;
Of alle his good stedes noon was hym byleved;
His hous were unhilled and ful evell dight;
Tho thought Gamelyne it went not aright.
Afterward come his brother walking thare,
And seide to Gamelyne, 'Is our mete yare?'
Tho wrathed him Gamelyne and swore by Goddys boke,
'Thow schalt go bake thi self I wil not be thi coke!'
'What? brother Gamelyne howe answerst thou nowe?
Thou spekest nevere such a worde as thou dost nowe.'
'By feithe,' seide Gamelyne 'now me thenketh nede;
Of al the harmes that I have I toke never yit hede.
My parkes bene broken and my dere reved,
Of myn armes ne my stedes nought is byleved;
Alle that my fader me byquathe al goth to shame,
And therfor have thou Goddes curs brother be thi name!'
Than spake his brother that rape was and rees,
'Stond stille, gadlynge and holde thi pees;
Thou shalt be fayn to have thi mete and thi wede;
What spekest thow, gadelinge of londe or of lede?'
Than seide Gamelyne the child so yinge,
'Cristes curs mote he have that me clepeth gadelinge!
I am no wors gadeling ne no wors wight,
But born of a lady and gete of a knyght.'
Ne dorst he not to Gamelyn never a foot goo,
But cleped to hym his men and seide to hem thoo,
'Goth and beteth this boye and reveth hym his witte,
And lat him lerne another tyme to answere me bette.'
Than seide the childe yonge Gamelyne,
1055
'Cristes curs mote thou have brother art thou myne!
And if I shal algates be beten anoon,
Cristes curs mote thou have but thou be that oon!'
And anon his brother in that grete hete
Made his men to fette staves Gamelyn to bete.
Whan every of hem had a staf ynomen,
Gamelyn was werre whan he segh hem comen;
Whan Gamelyne segh hem comen he loked overall,
And was ware of a pestel stode under the wall;
Gamelyn was light and thider gan he lepe,
And droof alle his brotheres men right sone on an hepe
And loked as a wilde lyon and leide on good wone;
And whan his brother segh that he byganne to gon;
He fley up into a loft and shette the door fast;
Thus Gamelyn with his pestel made hem al agast.
Some for Gamelyns love and some for eye,
Alle they droughen hem to halves whan he gan to pleye.
'What now!' seyde Gamelyne 'evel mot ye the!
Wil ye bygynne contecte and so sone flee?'
Gamelyn sought his brother whider he was flowe,
And seghe where he loked out a wyndowe.
'Brother,' sayde Gamelyne 'com a litel nere,
And I wil teche thee a play at the bokelere.'
His brother him answerde and seide by Seint Richere,
'The while that pestel is in thine honde I wil come no nere;
Brother, I will make thi pees I swer by Cristes oore;
Cast away the pestel and wrethe the no more.'
'I most nede,' seide Gamelyn, 'wreth me at onys,
For thou wold make thi men to breke my bonys,
Ne had I hadde mayn and myght in myn armes,
To han hem fro me thei wold have done me harmes.'
'Gamelyn,' seide his brother, 'be thou not wroth,
For to sene the han harme me were right loth;
I ne did it not, brother, but for a fondinge,
For to loken wher thou art stronge and art so yenge.'
'Come adoune than to me and graunt me my bone
Of oon thing I wil the axe and we shal saught sone.'
Doune than come his brother that fikel was and felle,
And was swith sore afeerd of the pestelle.
He seide, 'Brother Gamelyn axe me thi bone,
1056
And loke thou me blame but I it graunte sone.'
Than seide Gamelyn 'Brother, iwys,
And we shul be at one thou most graunte me this:
Alle that my fader me byquath whilst he was alyve,
Thow most do me it have if we shul not strive.'
'That shalt thou have, Gamelyn I swere be Cristes oore!
Al that thi fadere the byquathe, though thou wolde have more;
Thy londe that lith ley wel it shal be sawe,
And thine houses reised up that bene leide ful lawe.'
Thus seide the knyght to Gamelyn with mouthe,
And thought on falsnes as he wel couthe.
The knyght thought on tresoun and Gamelyn on noon,
And wente and kissed his brother and whan thei were at oon
Alas, yonge Gamelyne no thinge he ne wist
With such false tresoun his brother him kist!
Fitt 2
Lytheneth, and listeneth, and holdeth your tonge,
And ye shul here talking of Gamelyn the yonge.
Ther was there bisiden cride a wrastelinge,
And therfore ther was sette a ramme and a ringe;
And Gamelyn was in wille to wende therto,
Forto preven his myght what he coude doo.
'Brothere,' seide Gamelyn, 'by Seint Richere,
Thow most lene me tonyght a litel coursere
That is fresshe for the spore on forto ride;
I moste on an erande a litel here beside.'
'By god!' seide his brothere 'of stedes in my stalle
Goo and chese the the best spare noon of hem alle
Of stedes and of coursers that stoden hem byside;
And telle me, good brother, whider thou wilt ride.'
'Here beside, brother is cried a wrastelinge,
And therfore shal be sette a ram and a ringe;
Moche worschip it were brother to us alle,
Might I the ram and the ringe bringe home to this halle.'
A stede ther was sadeled smertly and skete;
Gamelyn did a peire spores fast on his fete.
He sette his foote in the stirop the stede he bistrode,
And towardes the wrastelinge the yonge childe rode.
1057
Whan Gamelyn the yonge was riden out atte gate,
The fals knyght his brother loked yit after thate,
And bysought Jesu Crist that is hevene kinge,
He myghte breke his necke in the wrestelinge.
As sone as Gamelyn come ther the place was,
He lighte doune of his stede and stood on the gras,
And ther he herde a frankeleyn 'weiloway' singe,
And bygonne bitterly his hondes forto wringe.
'Good man,' seide Gamelyn, 'whi mast thou this fare?
Is ther no man that may you helpen out of care?'
'Allas!' seide this frankeleyn, 'that ever was I bore!
For twey stalworth sones I wene that I have lore;
A champion is in the place that hath wrought me sorowe,
For he hath sclayn my two sones but if God hem borowe.
I will yeve ten pound by Jesu Christ! and more,
With the nones I fonde a man wolde handel hym sore.'
'Good man,' seide Gamelyn, 'wilt thou wele doon,
Holde my hors the whiles my man drowe of my shoon,
And helpe my man to kepe my clothes and my stede,
And I wil to place gon to loke if I may spede.'
'By God!' seide the frankleyn, 'it shal be doon;
I wil myself be thi man to drowe of thi shoon,
And wende thou into place, Jesu Crist the spede,
And drede not of thi clothes ne of thi good stede.'
Barefoot and ungirt Gamelyn inne came,
Alle that were in the place hede of him nam,
Howe he durst aventure him to doon his myght
That was so doghty a champion in wrasteling and in fight.
Up stert the champioun rapely anon,
And toward yonge Gamelyn byganne to gon,
And seide, 'Who is thi fadere and who is thi sire?
For sothe thou art a grete fool that thou come hire!'
Gamelyn answerde the champioun tho,
'Thowe knewe wel my fadere while he myght goo,
The whiles he was alyve, by seynt Martyn!
Sir John of Boundes was his name, and I am Gamelyne.'
'Felawe,' sayde the champion, 'so mot I thrive,
I knewe wel thi fadere the whiles he was alyve;
And thi silf, Gamelyn, I wil that thou it here,
While thou were a yonge boy a moche shrewe thou were.'
1058
Than seide Gamelyn and swore by Cristes ore,
'Now I am older wexe thou shalt finde me a more!'
'By God!' seide the champion 'welcome mote thou be!
Come thow onys in myn honde thou shalt nevere the.'
It was wel within the nyght and the mone shone,
Whan Gamelyn and the champioun togider gon gone.
The champion cast turnes to Gamelyne that was prest,
And Gamelyn stode and bad hym doon his best.
Than seide Gamelyn to the champioun,
'Thowe art fast aboute to bringe me adoun;
Now I have proved mony tornes of thine,
Thow most,' he seide, 'oon or two of myne.'
Gamelyn to the champioun yede smertely anoon,
Of all the turnes that he couthe he shewed him but oon,
And cast him on the lift side that thre ribbes to-brake,
And therto his owne arme that yaf a grete crake.
Than seide Gamelyn smertly anon,
'Shal it bi hold for a cast or ellis for non?'
'By God!' seide the champion, 'whedere it be,
He that cometh ones in thi honde shal he never the!'
Than seide the frankeleyn that had the sones there,
'Blessed be thou, Gamelyn, that ever thou bore were!'
The frankleyn seide to the champioun on hym stode hym noon eye,
'This is yonge Gamelyne that taught the this pleye.'
Agein answerd the champioun that liketh no thing wel,
'He is alther maister and his pley is right felle;
Sithen I wrasteled first it is goon yore,
But I was nevere in my lif handeled so sore.'
Gamelyn stode in the place anon without serk,
And seide, 'Yif ther be moo lat hem come to werk;
The champion that pyned him to worch sore,
It semeth by his countenance that he wil no more.'
Gamelyn in the place stode stille as stone,
For to abide wrastelinge but ther come none;
Ther was noon with Gamelyn that wold wrastel more,
For he handeled the champioun so wonderly sore.
Two gentile men that yemed the place,
Come to Gamelyn -- God yeve him goode grace! --
1059
And seide to him, 'Do on thi hosen and thi shoon,
For soth at this tyme this fare is doon.'
And than seide Gamelyn, 'So mot I wel fare,
I have not yete halvendele sold my ware.'
Thoo seide the champioun, 'So broke I my swere,
He is a fool that therof bieth thou selleth it so dere.'
Tho seide the frankeleyne that was in moche care,
'Felawe,' he saide 'whi lackest thou this ware?
By seynt Jame of Gales that mony man hath sought,
Yit is it to good chepe that thou hast bought.'
Thoo that wardeynes were of that wrastelinge
Come and brought Gamelyn the ramme and the rynge,
And Gamelyn bithought him it was a faire thinge,
And wente with moche joye home in the mornynge.
His brother see wher he came with the grete route,
And bad shitt the gate and holde hym withoute.
The porter of his lord was soor agaast,
And stert anoon to the gate and lokked it fast.
Fitt 3
Now lithenes and listneth both yonge and olde,
And ye schul here gamen of Gamelyn the bolde.
Gamelyn come to the gate forto have come inne,
And it was shette faste with a stronge pynne;
Than seide Gamelyn, 'Porter, undo the yate,
For good menys sones stonden ther ate.'
Than answerd the porter and swore by Goddys berd,
'Thow ne shalt, Gamelyne, come into this yerde.'
'Thow lixt,' seide Gamelyne 'so broke I my chyne!'
He smote the wikett with his foote and breke awaie the pyne.
The porter seie thoo it myght no better be,
He sette foote on erth and bygan to flee.
'By my feye,' seide Gamelyn 'that travaile is ylore,
For I am of fote as light as thou if thou haddest it swore.' 1
Gamelyn overtoke the porter and his tene wrake,
And girt him in the nek that the boon to-brake,
And toke hym by that oon arme and threwe hym in a welle,
Seven fadme it was depe as I have herde telle.
1060
Whan Gamelyn the yonge thus had plaied his playe,
Alle that in the yerde were drowen hem awaye;
Thei dredden him ful sore for werk that he wrought,
And for the faire company that he thider brought.
Gamelyn yede to the gate and lete it up wide;
He lete inne alle that gone wolde or ride,
And seide, 'Ye be welcome without eny greve,
For we wil be maisters here and axe no man leve.
Yusterday I lefte,' seide yonge Gamelyne,
'In my brothers seler fyve tonne of wyne;
I wil not this company partyn atwynne,
And ye wil done after me while sope is therinne;
And if my brother gruche or make foule chere,
Either for spence of mete and drink that we spende here,
I am oure catour and bere oure alther purs,
He shal have for his grucchinge Seint Maries curs.
My brother is a nigon, I swere be Cristes oore,
And we wil spende largely that he hath spared yore;
And who that make grucchinge that we here dwelle,
He shal to the porter into the drowe-welle.'
Seven daies and seven nyghtes Gamelyn helde his feest,
With moche solace was ther noon cheest;
In a litel torret his brother lay steke,
And see hem waast his good and dorst no worde speke.
Erly on a mornynge on the eight day,
The gestes come to Gamelyn and wolde gone her way.
'Lordes,' seide Gamelyn, 'will ye so hie?
Al the wyne is not yit dronke so brouke I myn ye.'
Gamelyn in his herte was ful woo,
Whan his gestes toke her leve fro hym for to go;
He wolde thei had dwelled lenger and thei seide nay,
But bytaught Gamelyn, 'God and good day.'
Thus made Gamelyn his feest and brought wel to ende,
And after his gestes toke leve to wende.
Fitt 4
Lithen and listen and holde your tunge,
And ye shal here game of Gamelyn the yonge;
Harkeneth, lordingges and listeneth aright,
1061
Whan alle gestis were goon how Gamelyn was dight.
Alle the while that Gamelyn heeld his mangerye,
His brothere thought on hym be wroke with his trecherye.
Whan Gamylyns gestes were riden and goon,
Gamelyn stood anon allone frend had he noon;
Tho aftere felle sone within a litel stounde,
Gamelyn was taken and ful hard ybounde.
Forth come the fals knyght out of the solere,
To Gamelyn his brother he yede ful nere,
And saide to Gamelyn, 'Who made the so bold
For to stroien the stoor of myn household?'
'Brother,' seide Gamelyn, 'wreth the right nought,
For it is many day gon sith it was bought;
For, brother, thou hast had by Seint Richere,
Of fiftene plowes of londe this sixtene yere,
And of alle the beestes thou hast forth bredde,
That my fader me byquath on his dethes bedde;
Of al this sixtene yere I yeve the the prowe,
For the mete and the drink that we han spended nowe.'
Than seide the fals knyght (evel mote he thee!)
'Harken, brothere Gamelyn what I wil yeve the;
For of my body, brother here geten have I none,
I wil make the myn here I swere by Seint John.'
'Par fay!' seide Gamelyn 'and if it so be,
And thou thenk as thou seist God yeelde it the!'
Nothinge wiste Gamelyn of his brother gile;
Therfore he hym bygiled in a litel while.
'Gamelyn,' seyde he, 'oon thing I the telle;
Thoo thou threwe my porter in the drowe-welle,
I swore in that wrethe and in that grete moote,
That thou shuldest be bounde bothe honde and fote;
This most be fulfilled my men to dote,
For to holden myn avowe as I the bihote.'
'Brother,' seide Gamelyn, 'as mote I thee!
Thou shalt not be forswore for the love of me.'
Tho maden thei Gamelyn to sitte and not stonde,
To thei had hym bounde both fote and honde.
The fals knyght his brother of Gamelyn was agast,
And sente efter fetters to fetter hym fast.
His brother made lesingges on him ther he stode,
1062
And tolde hem that commen inne that Gamelyn was wode.
Gamelyn stode to a post bounden in the halle,
Thoo that commen inne loked on hym alle.
Ever stode Gamelyn even upright!
But mete and drink had he noon neither day ne nyght.
Than seide Gamelyn, 'Brother, be myn hals,
Now have I aspied thou art a party fals;
Had I wist the tresoun that thou hast yfounde,
I wold have yeve strokes or I had be bounde!'
Gamelyn stode bounde stille as eny stone;
Two daies and two nyghtes mete had he none.
Than seide Gamelyn that stood ybounde stronge,
'Adam Spencere me thenketh I faste to longe;
Adam Spencere now I biseche the,
For the moche love my fadere loved the,
If thou may come to the keys lese me out of bonde,
And I wil part with the of my free londe.'
Than seide Adam that was the spencere,
'I have served thi brother this sixtene yere,
Yif I lete the gone out of his boure,
He wold saye afterwardes I were a traitour.'
'Adam,' seide Gamelyn, 'so brouke I myn hals!
Thow schalt finde my brother at the last fals;
Therfore brother Adam lose me out of bondes,
And I wil parte with the of my free londes.'
'Up such forward,' seide Adam, 'ywis,
I wil do therto al that in me is.'
'Adam,' seide Gamelyn 'as mote I the,
I wil holde the covenaunt and thou wil me.'
Anoon as Adams lord to bed was goon,
Adam toke the kayes and lete Gamelyn out anoon;
He unlocked Gamelyn both hondes and fete,
In hope of avauncement that he hym byhete.
Than seide Gamelyn, 'Thonked be Goddis sonde!
Nowe I am lose both fote and honde;
Had I nowe eten and dronken aright,
Ther is noon in this hous shuld bynde me this nyght.'
Adam toke Gamelyn as stille as eny stone,
And ladde him into the spence raply anon,
And sette him to sopere right in a privey styde,
1063
He bad him do gladly and so he dide.
Anoon as Gamelyn had eten wel and fyne,
And therto y-dronken wel of the rede wyne,
'Adam,' seide Gamelyn, 'what is nowe thi rede?
Or I go to my brother and gerd of his heed?'
'Gamelyn,' seide Adam, 'it shal not be so.
I can teche the a rede that is worth the twoo.
I wote wel for soth that this is no nay,
We shul have a mangerye right on Sonday;
Abbotes and priours mony here shul be,
And other men of holy chirch as I telle the;
Thou shal stonde up by the post as thou were bounde fast,
And I shal leve hem unloke that away thou may hem cast.
Whan that thei han eten and wasshen her handes,
Thow shalt biseche hem alle to bringe the oute of bondes;
And if thei willen borowe the that were good game,
Than were thou out of prisoun and out of blame;
And if ecche of hem saye to us nay,
I shal do another I swere by this day!
Thow shalt have a good staf and I wil have another,
And Cristes curs haf that on that failleth that other!'
'Ye for God,' seide Gamelyn 'I say it for me,
If I faille on my side evel mot I thee!
If we shul algate assoile hem of her synne,
Warne me, brother Adam, whan we shul bygynne.'
'Gamelyn,' seid Adam, 'by Seinte Charité,
I wil warne the biforn whan it shal be;
Whan I winke on the loke for to gone,
And caste away thi fetters and come to me anone.'
'Adam,' seide Gamelyn, 'blessed be thi bonys!
That is a good counseill yeven for the nonys;
Yif thei warne the me to bringe out of bendes,
I wil sette good strokes right on her lendes.'
Whan the Sonday was comen and folk to the feest,
Faire thei were welcomed both leest and mest;
And ever as thei at the haldore come inne,
They casten her yen on yonge Gamelyn.
The fals knyght his brother ful of trecherye,
Al the gestes that ther were at the mangerye,
1064
Of Gamelyn his brother he tolde hem with mouthe
Al the harme and the shame that he telle couthe.
Whan they were yserved of messes two or thre,
Than seide Gamelyn, 'How serve ye me?
It is not wel served by God that alle made!
That I sitte fastinge and other men make glade.'
The fals knyght his brother ther as he stode,
Told to all the gestes that Gamelyn was wode;
And Gamelyn stode stille and answerde nought,
But Adames wordes he helde in his thought.
Thoo Gamelyn gan speke doolfully withalle
To the grete lordes that seton in the halle:
'Lordes,' he seide 'for Cristes passioun,
Helpe to bringe Gamelyn out of prisoun.'
Than seide an abbot, sorowe on his cheke,
'He shal have Cristes curs and Seinte Maries eke,
That the out of prison beggeth or borowe,
And ever worth him wel that doth the moche sorowe.'
After that abbot than speke another,
'I wold thine hede were of though thou were my brother!
Alle that the borowe foule mot hem falle!'
Thus thei seiden alle that were in the halle.
Than seide a priour, evel mote he threve!
'It is grete sorwe and care boy that thou art alyve.'
'Ow!' seide Gamelyn, 'so brouke I my bone!
Now have I spied that frendes have I none
Cursed mote he worth both flesshe and blood,
That ever doth priour or abbot eny good!'
Adam the spencere took up the clothe,
And loked on Gamelyn and segh that he was wrothe;
Adam on the pantry litel he thought,
And two good staves to the halle door he brought,
Adam loked on Gamelyn and he was warre anoon,
And cast away the fetters and bygan to goon;
Whan he come to Adam he took that on staf,
And bygan to worch and good strokes yaf.
Gamelyn come into the halle and the spencer bothe,
And loked hem aboute as thei hadden be wrothe;
Gamelyn spreyeth holy watere with an oken spire,
1065
That some that stode upright felle in the fire.
Ther was no lewe man that in the halle stode,
That wolde do Gamelyn enything but goode,
But stoden bisides and lete hem both wirche,
For thei had no rewthe of men of holy chirche;
Abbot or priour, monk or chanoun,
That Gamelyn overtoke anoon they yeden doun
Ther was noon of alle that with his staf mette,
That he ne made hem overthrowe to quyte hem his dette.
'Gamelyn,' seide Adam, 'for Seinte Charité,
Pay good lyveré for the love of me,
And I wil kepe the door so ever here I masse!
Er they bene assoilled ther shal non passe.'
'Doute the not,' seide Gamelyn 'whil we ben ifere,
Kepe thow wel the door and I wil wirche here;
Bystere the, good Adam, and lete none fle,
And we shul telle largely how mony that ther be.'
'Gamelyn,' seide Adam, 'do hem but goode;
Thei bene men of holy churche drowe of hem no blode
Save wel the crownes and do hem no harmes,
But breke both her legges and sithen her armes.'
Thus Gamelyn and Adam wroughte ryght faste,
And pleide with the monkes and made hem agaste.
Thidere thei come ridinge joly with swaynes,
And home ayein thei were ladde in cartes and waynes.
Tho thei hadden al ydo than seide a grey frere,
'Allas! sire abbot what did we nowe here?
Whan that we comen hidere it was a colde rede,
Us had be bet at home with water and breed.'
While Gamelyn made orders of monke and frere,
Evere stood his brother and made foule chere;
Gamelyn up with his staf that he wel knewe,
And girt him in the nek that he overthrewe;
A litel above the girdel the rigge-boon he barst;
And sette him in the fetters theras he sat arst.
'Sitte ther, brother,' seide Gamelyn,
'For to colen thi body as I did myn.'
As swith as thei had wroken hem on her foon,
Thei asked water and wasshen anon,
What some for her love and some for her awe,
1066
Alle the servantes served hem on the beste lawe.
The sherreve was thennes but fyve myle,
And alle was tolde him in a lytel while,
Howe Gamelyn and Adam had ydo a sorye rees,
Boundon and wounded men ayeinst the kingges pees;
Tho bygan sone strif for to wake,
And the shereff about Gamelyn forto take.
Fitt 5
Now lithen and listen so God geve you good fyne!
And ye shul here good game of yonge Gamelyne.
Four and twenty yonge men that helde hem ful bolde,
Come to the shiref and seide that thei wolde
Gamelyn and Adam fette by her fay;
The sheref gave hem leve soth for to say;
Thei hiden fast wold thei not lynne,
To thei come to the gate there Gamelyn was inne.
They knocked on the gate the porter was nyghe,
And loked out atte an hool as man that was scleghe.
The porter hadde bihold hem a litel while,
He loved wel Gamelyn and was dradde of gyle,
And lete the wikett stonde ful stille,
And asked hem without what was her wille.
For all the grete company speke but oon,
'Undo the gate, porter and lat us in goon.'
Than seide the porter 'So brouke I my chyn,
Ye shul saie youre erand er ye come inne.'
'Sey to Gamelyn and Adam if theire wil be,
We wil speke with hem two wordes or thre.'
'Felawe,' seide the porter 'stonde ther stille,
And I wil wende to Gamelyn to wete his wille.'
Inne went the porter to Gamelyn anoon,
And saide, 'Sir, I warne you here ben comen youre foon;
The shireves men bene at the gate,
Forto take you both ye shul not scape.'
'Porter,' seide Gamelyn, 'so mote I the!
I wil alowe thi wordes whan I my tyme se.
Go ageyn to the gate and dwelle with hem a while,
And thou shalt se right sone porter, a gile.'
1067
'Adam,' seide Gamelyn, 'hast the to goon;
We han foo men mony and frendes never oon;
It bene the shireves men that hider bene comen,
Thei ben swore togidere that we shal be nomen.'
'Gamelyn,' seide Adam, 'hye the right blyve,
And if I faile the this day evel mot I thrive!
And we shul so welcome the shyreves men,
That some of hem shal make her beddes in the fenne.'
At a postern gate Gamelyn out went,
And a good cartstaf in his hondes hent;
Adam hent sone another grete staff
For to helpen Gamelyne and good strokes yaf.
Adam felled tweyn and Gamelyn thre,
The other sette fete on erthe and bygan to flee.
'What' seide Adam, 'so evere here I masse!
I have right good wyne drynk er ye passe!'
'Nay, by God!' seide thei, 'thi drink is not goode,
It wolde make a mannys brayn to lyen on his hode.'
Gamelyn stode stille and loked hym aboute,
And seide 'The shyref cometh with a grete route.'
'Adam,' seyde Gamelyn 'what bene now thi redes?
Here cometh the sheref and wil have our hedes.'
Adam seide to Gamelyn 'My rede is now this,
Abide we no lenger lest we fare amys:
I rede we to wode gon er we be founde,
Better is ther louse than in the toune bounde.'
Adam toke by the honde yonge Gamelyn;
And every of hem dronk a draught of wyn,
And after token her cours and wenten her way;
Tho fonde the scherreve nyst but non aye.
The shirrive light doune and went into halle,
And fonde the lord fetred faste withalle.
The shirreve unfetred hym right sone anoon,
And sente aftere a leche to hele his rigge boon.
Lat we now the fals knyght lye in hys care,
And talke we of Gamelyn and of his fare.
Gamelyn into the wode stalked stille,
And Adam Spensere liked right ille;
Adam swore to Gamelyn, 'By Seint Richere,
1068
Now I see it is mery to be a spencere,
Yit lever me were kayes to bere,
Than walken in this wilde wode my clothes to tere.'
'Adam,' seide Gamelyn, 'dismay the right nought;
Mony good mannys child in care is brought.'
As thei stode talkinge bothen in fere,
Adam herd talking of men and right nyghe hem thei were.
Tho Gamelyn under wode loked aright,
Sevene score of yonge men he seye wel ydight;
Alle satte at the mete compas aboute.
'Adam,' seide Gamelyn, 'now have I no doute,
Aftere bale cometh bote thorgh Goddis myght;
Me think of mete and drynk I have a sight.'
Adam loked thoo under wode bough,
And whan he segh mete was glad ynogh;
For he hoped to God to have his dele,
And he was sore alonged after a mele.
As he seide that worde the mayster outlawe
Saugh Adam and Gamelyn under the wode shawe.
'Yonge men,' seide the maistere 'by the good Rode,
I am ware of gestes God send us goode;
Yond ben twoo yonge men wel ydight,
And parenture ther ben mo whoso loked right.
Ariseth up, yonge men and fette hem to me;
It is good that we weten what men thei be.'
Up ther sterten sevene from the dynere,
And metten with Gamelyn and Adam Spencere.
Whan thei were nyghe hem than seide that oon,
'Yeeldeth up, yonge men your bowes and your floon.'
Than seide Gamelyn that yong was of elde,
'Moche sorwe mote thei have that to you hem yelde!
I curs noon other but right mysilve;
Thoo ye fette to you fyve than be ye twelve!'
Whan they harde by his word that myght was in his arme,
Ther was noon of hem that wolde do hym harme,
But seide to Gamelyn myldely and stille,
'Cometh afore our maister and seith to hym your wille.'
'Yong men,' seide Gamelyn, 'be your lewté,
What man is youre maister that ye with be?'
Alle thei answerd without lesing,
'Our maister is crowned of outlawe king.'
1069
'Adam,' seide Gamelyn, 'go we in Cristes name;
He may neither mete ne drink warne us for shame.
If that he be hende and come of gentil blood,
He wil yeve us mete and drink and do us som gode.'
'By Seint Jame!' seide Adam, 'what harme that I gete,
I wil aventure me that I had mete.'
Gamelyn and Adam went forth in fere,
And thei grette the maister that thei fond there.
Than seide the maister king of outlawes,
'What seche ye, yonge men, under the wode shawes?'
Gamelyn answerde the king with his croune,
'He most nedes walk in feeld that may not in toune.
Sire, we walk not here no harme to doo,
But yif we mete a deer to shete therto,
As men that bene hungry and mow no mete fynde,
And bene harde bystad under wode lynde.'
Of Gamelyns wordes the maister had reuthe,
And seide, 'Ye shul have ynow have God my trouth!'
He bad hem sitte doun for to take rest;
And bad hem ete and drink and that of the best.
As they eten and dronken wel and fyne,
Than seide on to another, 'This is Gamelyne.'
Tho was the maistere outlaw into counseile nome,
And tolde howe it was Gamelyn that thider was come.
Anon as he herd how it was byfalle,
He made him maister under hym over hem alle.
Withinne the thridde weke hym come tydinge,
To the maistere outlawe that was her kinge,
That he shuld come home his pees was made;
And of that good tydinge he was ful glade.
Thoo seide he to his yonge men soth forto telle,
'Me bene comen tydinges I may no lenger dwelle.'
Tho was Gamelyn anoon withoute taryinge,
Made maister outlawe and crowned her kinge.
Whan Gamelyn was crowned king of outlawes,
And walked had a while under the wode shawes,
The fals knyght his brother was sherif and sire,
And lete his brother endite for hate and for ire.
Thoo were his boond men sory and no thing glade,
Whan Gamelyn her lord wolfeshede was made;
1070
And sente out of his men wher thei might hym fynde,
For to go seke Gamelyne under the wode lynde,
To telle hym tydinge the wynde was wente,
And al his good reved and al his men shente.
Whan thei had hym founden on knees thei hem setten,
And adoune with here hodes and her lord gretten;
'Sire, wreth you not for the good Rode,
For we han brought you tyddyngges but thei be not gode.
Now is thi brother sherreve and hath the bayly,
And hath endited the and wolfesheed doth the crye.'
'Allas!' seide Gamelyn, 'that ever I was so sclak
That I ne had broke his nek whan I his rigge brak!
Goth, greteth wel myn husbondes and wif,
I wil be at the nexte shyre have God my lif!'
Gamelyn come redy to the nexte shire,
And ther was his brother both lord and sire.
Gamelyn boldely come into the mote halle,
And putte adoun his hode amonge tho lordes alle;
'God save you, lordinggs that here be!
But broke bak sherreve evel mote thou thee!
Whi hast thou don me that shame and vilenye,
For to lat endite me and wolfeshede do me crye?'
Thoo thoghte the fals knyght forto bene awreke,
And lette Gamelyn most he no thinge speke;
Might ther be no grace but Gamelyn atte last
Was cast in prison and fettred faste.
Gamelyn hath a brothere that highte Sir Ote,
Als good an knyght and hende as might gon on foote.
Anoon yede a massager to that good knyght
And tolde him altogidere how Gamelyn was dight.
Anoon whan Sire Ote herd howe Gamelyn was dight,
He was right sory and no thing light,
And lete sadel a stede and the way name,
And to his tweyne bretheren right sone he came.
'Sire,' seide Sire Ote to the sherreve thoo,
'We bene but three bretheren shul we never be mo;
And thou hast prisoned the best of us alle;
Such another brother evel mote hym byfalle!'
'Sire Ote,' seide the fals knyght, 'lat be thi cors;
By God, for thi wordes he shal fare the wors;
To the kingges prisoun he is ynome,
1071
And ther he shal abide to the justice come.'
'Par de!' seide Sir Ote, 'better it shal be;
I bid hym to maynprise that thou graunte me
To the next sitting of delyveraunce,
And lat than Gamelyn stonde to his chaunce.'
'Brother, in such a forward I take him to the;
And by thine fader soule that the bigate and me,
But he be redy whan the justice sitte,
Thou shalt bere the juggement for al thi grete witte.'
'I graunte wel,' seide Sir Ote, 'that it so be.
Lat delyver him anoon and take hym to me.'
Tho was Gamelyn delyvered to Sire Ote, his brother;
And that nyght dwelled the oon with the other.
On the morowe seide Gamelyn to Sire Ote the hende,
'Brother,' he seide, 'I mote forsoth from you wende
To loke howe my yonge men leden her liff,
Whedere thei lyven in joie or ellis in striff.'
'By God' seyde Sire Ote, 'that is a colde rede,
Nowe I se that alle the carke schal fal on my hede;
For whan the justice sitte and thou be not yfounde,
I shal anoon be take and in thi stede ibounde.'
'Brother,' seide Gamelyn, 'dismay you nought,
For by saint Jame in Gales that mony men hath sought,
Yif that God almyghty holde my lif and witte,
I wil be redy whan the justice sitte.'
Than seide Sir Ote to Gamelyn, 'God shilde the fro shame;
Come whan thou seest tyme and bringe us out of blame.'
Fitt 6
Litheneth, and listeneth and holde you stille,
And ye shul here how Gamelyn had al his wille.
Gamelyn went under the wode-ris,
And fonde ther pleying yenge men of pris.
Tho was yonge Gamelyn right glad ynoughe,
Whan he fonde his men under wode boughe.
Gamelyn and his men talkeden in fere,
And thei hadde good game her maister to here;
His men tolde him of aventures that they had founde,
And Gamelyn tolde hem agein howe he was fast bounde.
1072
While Gamelyn was outlawe had he no cors;
There was no man that for him ferde the wors,
But abbots and priours, monk and chanoun;
On hem left he nought whan he myghte hem nome.
While Gamelyn and his men made merthes ryve,
The fals knyght his brother evel mot he thryve!
For he was fast aboute both day and other,
For to hiren the quest to hongen his brother.
Gamelyn stode on a day and byheeld
The wodes and the shawes and the wild feeld,
He thoughte on his brothere how he hym byhette
That he wolde be redy whan the justice sette;
He thought wel he wold without delay,
Come tofore the justice to kepen his day,
And saide to his yonge men, 'Dighteth you yare,
For whan the justice sitte we most be thare,
For I am under borowe til that I come,
And my brother for me to prison shal be nome.'
'By Seint Jame!' seide his yonge men, 'and thou rede therto,
Ordeyn how it shal be and it shal be do.'
While Gamelyn was comyng ther the justice satte,
The fals knyght his brother forgate he not that,
To hire the men of the quest to hangen his brother;
Thoughe thei had not that oon thei wolde have that other
Tho come Gamelyn from under the wode-ris,
And brought with hym yonge men of pris
'I see wel,' seide Gamelyn, 'the justice is sette;
Go aforn, Adam, and loke how it spette.'
Adam went into the halle and loked al aboute,
He segh there stonde lordes grete and stoute,
And Sir Ote his brother fetred ful fast;
Thoo went Adam out of halle as he were agast.
Adam seide to Gamelyn and to his felawes alle,
'Sir Ote stont fetered in the mote halle.'
'Yonge men,' seide Gamelyn, 'this ye heeren alle:
Sir Ote stont fetered in the mote halle.
If God geve us grace well forto doo,
He shal it abigge that it broughte therto.'
Than seide Adam that lockes had hore,
'Cristes curs mote he have that hym bonde so sore!
1073
And thou wilt, Gamelyn, do after my rede,
Ther is noon in the halle shal bere awey his hede.'
'Adam,' seide Gamelyn, 'we wil not do soo,
We wil slee the giltif and lat the other go.
I wil into the halle and with the justice speke;
Of hem that bene giltif I wil ben awreke.
Lat no skape at the door take, yonge men, yeme;
For I wil be justice this day domes to deme.
God spede me this day at my newe werk!
Adam, com with me for thou shalt be my clerk.'
His men answereden hym and bad don his best,
'And if thou to us have nede thou shalt finde us prest;
We wil stonde with the while that we may dure;
And but we worchen manly pay us none hure.'
'Yonge men,' seid Gamelyn, 'so mot I wel the!
A trusty maister ye shal fynde me.'
Right there the justice satte in the halle,
Inne went Gamelyn amonges hem alle.
Gamelyn lete unfetter his brother out of bende.
Than seide Sire Ote his brother that was hende,
'Thow haddest almost, Gamelyn, dwelled to longe,
For the quest is out on me that I shulde honge.'
'Brother,' seide Gamelyn, 'so God yeve me good rest!
This day shul thei be honged that ben on the quest;
And the justice both that is the juge man,
And the sherreve also thorgh hym it bigan.
Than seide Gamelyn to the justise,
'Now is thi power don, the most nedes rise;
Thow hast yeven domes that bene evel dight,
I will sitten in thi sete and dressen hem aright.'
The justice satte stille and roos not anon;
And Gamelyn cleved his chekebon;
Gamelyn toke him in his armes and no more spake,
But threwe hym over the barre and his arme brake.
Dorst noon to Gamelyn seie but goode,
Forfeerd of the company that without stoode.
Gamelyn sette him doun in the justise sete,
And Sire Ote his brother by him and Adam at his fete.
Whan Gamelyn was sette in the justise stede,
Herken of a bourde that Gamelyn dede.
1074
He lete fetter the justise and his fals brother,
And did hem com to the barre that on with that other.
Whan Gamelyn had thus ydon had he no rest,
Til he had enquered who was on his quest
Forto demen his brother Sir Ote for to honge;
Er he wist what thei were hym thought ful longe.
But as sone as Gamelyn wist where thei were,
He did hem everechon fetter in fere,
And bringgen hem to the barre and setten in rewe;
'By my feith!' seide the justise, 'the sherrive is a shrewe!'
Than seide Gamelyn to the justise,
'Thou hast yove domes of the worst assise;
And the twelve sesoures that weren on the quest,
Thei shul be honged this day so have I good rest!'
Than seide the sheref to yonge Gamelyn,
'Lord, I crie thee mercie brother art thou myn.'
'Therfor,' seide Gamelyn, 'have thou Cristes curs,
For and thow were maister I shuld have wors.'
For to make shorte tale and not to longe,
He ordeyned hym a quest of his men stronge;
The justice and the shirreve both honged hie,
To weyven with the ropes and the winde drye;
And the twelve sisours (sorwe have that rekke!)
Alle thei were honged fast by the nekke.
Thus endeth the fals knyght with his trecherye,
That ever had lad his lif in falsenesse and folye.
He was honged by the nek and not by the purs,
That was the mede that he had for his faders curs.
Sire Ote was eldest and Gamelyn was yenge,
Wenten to her frendes and passed to the kinge;
Thei maden pees with the king of the best sise.
The king loved wel Sir Ote and made hym justise.
And after, the king made Gamelyn in est and in west,
The cheef justice of his free forest;
Alle his wight yonge men the king foryaf her gilt,
And sithen in good office the king hath hem pilt,
Thus wane Gamelyn his land and his lede,
And wreke him on his enemyes and quytte hem her mede;
And Sire Ote his brother made him his heire,
And sithen wedded Gamelyn a wif good and faire;
1075
They lyved togidere the while that Crist wolde,
And sithen was Gamelyn graven under molde.
And so shull we alle may ther no man fle:
God bring us to that joye that ever shal be!
~ Anonymous Olde English,

IN CHAPTERS [300/2375]



  927 Integral Yoga
  497 Poetry
  137 Christianity
  126 Occultism
  118 Philosophy
  108 Fiction
   91 Yoga
   59 Psychology
   42 Mysticism
   30 Science
   18 Mythology
   13 Integral Theory
   12 Hinduism
   12 Education
   9 Theosophy
   8 Sufism
   6 Kabbalah
   6 Baha i Faith
   5 Philsophy
   4 Cybernetics
   3 Zen
   3 Buddhism
   1 Thelema
   1 Alchemy


  543 Sri Aurobindo
  423 The Mother
  269 Nolini Kanta Gupta
  236 Satprem
   79 H P Lovecraft
   72 Walt Whitman
   69 William Wordsworth
   59 Carl Jung
   51 Pierre Teilhard de Chardin
   47 Percy Bysshe Shelley
   45 Sri Ramakrishna
   43 James George Frazer
   40 Plotinus
   38 Aleister Crowley
   31 Robert Browning
   29 Saint Augustine of Hippo
   25 Swami Krishnananda
   23 A B Purani
   20 William Butler Yeats
   18 Rudolf Steiner
   18 Rabindranath Tagore
   18 Li Bai
   18 Friedrich Schiller
   17 Swami Vivekananda
   17 Lucretius
   16 Anonymous
   15 Johann Wolfgang von Goethe
   15 Friedrich Nietzsche
   15 Aldous Huxley
   13 Ovid
   12 Saint Teresa of Avila
   12 Saint John of Climacus
   11 Rainer Maria Rilke
   11 Plato
   9 Sri Ramana Maharshi
   9 Nirodbaran
   9 John Keats
   9 Jalaluddin Rumi
   7 Kabir
   7 George Van Vrekhem
   6 Swami Sivananda Saraswati
   6 Rabbi Moses Luzzatto
   6 Jordan Peterson
   6 Edgar Allan Poe
   6 Baha u llah
   5 Vyasa
   5 Ralph Waldo Emerson
   5 Joseph Campbell
   5 Jorge Luis Borges
   5 Henry David Thoreau
   5 Franz Bardon
   4 Norbert Wiener
   4 Hafiz
   3 William Blake
   3 Thomas Merton
   3 Paul Richard
   3 Patanjali
   3 Ken Wilber
   3 Al-Ghazali
   2 Taigu Ryokan
   2 Solomon ibn Gabirol
   2 Saint John of the Cross
   2 Saint Hildegard von Bingen
   2 Omar Khayyam
   2 Mahendranath Gupta
   2 Lewis Carroll
   2 Jorge Luis Borges
   2 Jacopone da Todi
   2 Hakim Sanai
   2 Genpo Roshi
   2 Bokar Rinpoche
   2 Alice Bailey
   2 Alexander Pope


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


00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Like a perfume that rises straight upward without wavering,
   My love goes to Thee..]

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
   For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
  --
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an up rising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  All this is His own experience, and what is most surp rising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a compa rison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or compa rison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere compa rison, but they are the embodiments, the living forms of truths experienced in another world.
   When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Now, as regards the interpretation of the story cited, should not a suspicion a rise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some references to dogs. Yama has twin dogs that "guard the path and have powerful vision." They are his messengers, "they move widely and delight in power and possess the vast strength." The Vedic rishis pray to them for Power and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
   My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
  --
   First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..
   The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   II. The Four Oblations
  --
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
  --
   The Science of the Five Agnis (Fires), as propounded by Pravahan, explains and illustrates the process of the birth of the body, the passage of the soul into earth existence. It describes the advent of the child, the building of the physical form of the human being. The process is conceived of as a sacrifice, the usual symbol with the Vedic rishis for the expression of their vision and perception of universal processes of Nature, physical and psychological. Here, the child IS said to be the final fruit of the sacrifice, the different stages in the process being: (i) Soma, (ii) Rain, (iii) Food, (iv) Semen, (v) Child. Soma means Rasaphysically the principle of water, psychologically the 'principle of delightand symbolises and constitutes the very soul and substance of life. Now it is said that these five principles the fundamental and constituent elementsare born out of the sacrifice, through the oblation or offering to the five Agnis. The first Agni is Heaven or the Sky-God, and by offering to it one's faith and one's ardent desire, one calls into manifestation Soma or Rasa or Water, the basic principle of life. This water is next offered to the second Agni, the Rain-God, who sends down Rain. Rain, again, is offered to the third Agni, the Earth, who brings forth Food. Food is, in its turn, offered to the fourth Agni, the Father or Male, who elaborates in himself the generating fluid.
   Finally, this fluid is offered to the fifth Agni, the Mother or the Female, who delivers the Child.
  --
   Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the Upanishads, the answer is that it is wonderful to see how the Upanishadic rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The Upanishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
  --
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
   Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
   Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South-West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been before the mind's eye of the rishi, but the symbolism, the esotericism of it is clear enough in the way the rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the rishi and what he seeks to convey and express primarily.
   Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
   The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Marutsthis seems to be the inner heart, the fount of delight and keen and sweeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
  --
   "How many Gods are there?" Yajnavalkya was once asked.13 The rishi answered, they say there are three thousand and three of them, or three hundred and three, or again, thirty-three; it may be said too there are six or three or two or one and a half or one finally. Indeed as the Upanishad says elsewhere, it is the One Unique who wished to be many: and all the gods are the various glories (mahim) or emanations of the One Divine. The ancient of ancient rishis had declared long long ago, in the earliest Veda, that there is one indivisible Reality, the seers name it in various ways.
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhana rishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulve risation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
   Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his p ristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
   The solar vision of the Poet encompasses in its might the wide Earth and Heaven, fuses them in supreme Delight in the womb of the Truth.29 The Earth is lifted up and given in marriage to Heaven in the home of Truth, for the creation and expression of the Truth in its varied beauty,cru citram.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  What Jung calls archetypal images constantly rise to the surface of man's awareness from the vast unconscious that is the common heritage of all mankind.
  The tragedy of civilized man is that he is cut off from awareness of his own instincts. The Qabalah can help him achieve the necessary understanding to effect a reunion with them, so that rather than being driven by forces he does not understand, he can harness for his conscious use the same power that guides the homing pigeon, teaches the beaver to build a dam and keeps the planets revolving in their appointed orbits about the sun.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramak rishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
   Ramkumar wanted Sri Ramak rishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramak rishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramak rishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
  --
   One day Haladhari upset Sri Ramak rishna with the statement that God is incomprehensible to the human mind. Sri Ramak rishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
   A garbled report of Sri Ramak rishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
  --
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, K rishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri K rishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     rises to a glimmer of the universal consciousness, while,
    in the orgasm, the mind is blotted out.
  --
     rise to the appearance of evil.
                   [53]
  --
     The lesson of the chapter is thus always to rise
    hungry from a meal, always to violate on's own nature.
  --
    early to bed and early to rise
    Makes a man healthy and wealthy and wise:
  --
    When Astacus sees Crab and Lobster rise.
    Man that has spine, and hopes of heaven-to-be,
  --
     and that my natural forces fail, therefore do I rise
     up i my throne and call upon THE END.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramak rishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flou rishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  --
  Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M The Apostle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kli, the Mother at Tharitharia, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."
  In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramak rishna. Superb too was his power to portray pictures by words."
  --
  In appearance, M. looked a Vedic rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maha rishi of our age lived only to sing the glory of Sri Ramak rishna day and night.
  Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramak rishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
  --
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramak rishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Greatness is magnetic and in a sense contagious. Wherever manifested, greatness is claimed by humanity as something that reveals the possibility of the race. The highest utility of greatness is not merely to attract us but to inspire us to follow it and rise to our own highest spiritual stature. To the majority of men Truth remains abstract, impersonal and far unless it is seen and felt concretely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.
   ***

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

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It simply means to rise (soar into the air) above the ordinary
  consciousness, into a higher consciousness from which one can
  --
  An exercise: If you notice that your voice is rising,
  stop speaking immediately; call upon Sweet Mother to
  --
  someone else has said, for there is always a risk of creating
  confusion and increasing the difficulties.

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  and contemplate the Sun that is rising in your heart!
  28 April 1934
  --
  and falsehoods are rising up on every side, inside and
  outside, and want to swallow me up. There are times

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
  Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lower
  --
  Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In keeping quiet one never risks doing anything wrong, while
  one has nine chances out of ten of saying something stupid when
  --
  realisation here below. Does it not follow that intellectual culture is indispensable for rising above the mind to
  find there the true knowledge?
  --
  In rising above the mind, it is more often a hindrance than
  a help, for, in general, a refined and educated mind finds its

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  in a synthesis if you rise high enough in the intuitive mind and
  yours is not at all irreducible. I am sure that one day you will
  --
  and how may I rise or jump into it? And again you have
  said, "Let divine love be your goal. Let pure love be your

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the more can aspiration rise up from the depths of the heart in
  the fullness of its ardour.
  --
  the Divine, one has to rise above thought and enter into the
  psychic consciousness, the consciousness of the soul, or into the
  --
  a zone corresponding to the overmind and an overmind consciousness, before one can rise above it, to the Supermind, or
  open oneself to it.

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  other words, to rise above ordinary humanity, free oneself from
  all egoism and become a conscious instrument of the Divine

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Another humanity is rising out of the present human species. The beings of the new order are everywhere and it is they who will soon hold sway over earth, be the head and front of the terrestrial evolution in the cycle that is approaching as it was with man in the cycle that is passing away. What will this new order of being be like? It will be what man is not, also what man is. It will not be man, because it will overstep the limitations and incapacities inherent in man; and it will be man by the realisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his terrestrial life.
   The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
    This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  A few have caught flame and risen to greater life.
  2.15

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is the bare truth, "truth in its own home", as I have said already using a phrase of the ancient sages, that is formulated here without the prop of any external symbolism. There is no veil, no mist, no uncertainty or ambiguity. It is clarity itself, an almost scientific exactness and precision. In all this there is something of the straightness and fullness of vision that characte rised the Vedic rishis, something of their supernal genius which could mould speech into the very expression of what is beyond speech, which could sublimate the small and the finite into forms of the Vast and the Infinite. Mark how in these apho ristic lines embodying a deep spiritual experience, the inexpressible has been expressed with a luminous felicity:
   Delight that labours in its opposite,
  --
   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
   We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
  --
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
   Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characte ristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
  --
   Sri Aurobindo: "The rishi".
   "Parabrahman".
   "The rishi".
   Parabrahman.

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded upon the fundamental equality of things. All our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Have sight of Proteus rising from the sea;
   Or hear old Triton blow his wreathed horn.9
  --
   This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
   Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nou rishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
  --
   The philosophical trend in poetry has an interesting history with a significant role: it has acted as a force of purification, of sublimation, of katharsis. As man has risen from his exclusively or predominantly vital nature into an increasing mental poise, in the same way his creative activities too have taken this new turn and status. In the earlier stages of evolution the mental life is secondary, subordinate to the physico-vital life; it is only subsequently that the mental finds an independent and self-sufficient reality. A similar movement is reflected in poetic and artistic creation too: the thinker, the philosopher remains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the forefront, assumes a major role in man's creative activity.
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
  --
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
  --
   I may rise up from death, before ram dead.22
   The allegorical element too finds here cleverly woven into the mystically religious texture. Here is another example of the mystically religious temper from Donne:

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
   This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  He makes our fall a means for greater rise.
  For into ignorant Nature's gusty field,
  --
  Even his godlike strength to rise must fall:
  His greater consciousness withdrew behind;

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
   Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Out of her mindless depths she strives to rise,
  A perilous life her gain, a struggling joy;
  --
  That hardly rise into material day:
  They are born from the spirit's sun of hidden powers
  --
  That to his divine measure we might rise;
  Then in a figure of divinity

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
   Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of pola risation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
  --
   Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
   Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  That rises from material Nature's sleep
  To clo the the Everlasting in new shapes.
  --
  Amid whose falls wonders like flowers rise,
  Are surer than reason, defter than device

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
  --
   Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
   ***

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. This tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his power of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of Pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
   A translation cannot give any idea of the Pascalian style; but an inner echo of the same can perhaps be caught from the thought movement of these characte ristic sayings of his with which we conclude:

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
   ***

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Ch ristian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Ch rist in you, the casting of sin through Ch rist." Who then is Ch rist, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Ch rist, of God the Son. But there is a further mystery. Ch rist not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Ch rist-Consciousness in the true Ch ristian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Ch ristian mystic speaks almost in the terms of the Gita: rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characte ristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Ch ristian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Ch ristian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Ch ristian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Ch ristian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Ch ristian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Ch ristian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Ch ristian. It is why the orthodox Ch ristian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Ch ristian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Ch rist's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Ch ristianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Ch rist himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
  --
   The conception of original sin is a cardinal factor in Ch ristian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Ch ristian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characte ristic function, even so the law of the higher level with its characte ristic function is already involved and envisaged in the law of the lower level and its characte ristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characte ristic of self-consciousness.
   So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characte ristic form of consciousness, which is something other than, greater than the consciousness of the mere self. It is difficult as yet to characte rise definitely what that thing is. It is the awakening of the self to something which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, however, that the thing we are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot foresee exactly its composition and function the super-consciousness.
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
   This passage from the self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer power and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-power. The change in the motif brings about a new form altogether, a re-casting and re-shaping and re-energising of the external materials as well. As the lift from mere consciousness to self-consciousness meant all the difference between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world between man and the divine creature that is to be.
  --
   Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.
   ***

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The earliest dream of humanity is also the last fulfilment. The Vedic rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  that is roused by the wind and rises upwards, but falls
  back dead or dying as soon as the wind drops. Vigilant,
  --
  But if one rises above the individual mentality and enters
  into the consciousness of Unity, then one can understand.
  --
  at the risk of breaking down, or to advance slowly and
  surely by eliminating them carefully one by one?
  --
  Aspiration is the only remedy - an aspiration that rises
  constantly like a clear flame burning up all the impurities of
  --
  Danger and risk are part of every forward movement. Without
  them nothing would ever stir; and also they are indispensable
  --
  to rise to the intellectual level on which all opposite ideas can be
  set face to face and assembled in a comprehensive synthesis.

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is asked of us why do we preach a man and not purely and solely a principle. Our ideal being avowedly the establishment and reign of a new principle of world-order and not gathering recruits for the camp of a sectarian teacher, it seems all the more inconsistent, if not thoroughly ruinous for our cause, that we should lay stress upon a particular individual and incur the danger of overshadowing the universal truths upon which we seek to build human society. Now, it is not that we are unconscious or oblivious of the many evils attendant upon the system of preaching a man the history of the rise and decay of many sects and societies is there to give us sufficient warning; and yet if we cannot entirely give the go-by to personalities and stick to mere and bare principles, it is because we have clear reasons for it, because we are not unconscious or oblivious either of the evils that beset the system of preaching the principle alone.
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.

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

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
   In Europe such a contingency did not a rise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.
  --
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characte ristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
  --
   We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending consciousness. Consciousness at Its origin and in its primitive formulation is dominated by the principle of inertia (tamas); in that state things have mostly an undifferentiated collective existence, they helplessly move about acted upon by forces outside them. A rise in growth and evolution brings about differentiation, specialisation, organisation. And this means consciousness of oneself of the distinct and separate existence of each and everyone, in other words, self-assertion, the claim, the right of each individual unit to be itself, to become itself first and foremost. It is a necessary development; for it signifies the growth of self consciousness in the units out of a mass unconsciousness or semi-consciousness. It is the expression of rajas, the mode of dynamism, of strife and struggle, it is the corrective of tamas.
   In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Word was made flesh and the Word was made Poetry. To express the supreme Word in life, that is the work of the sage, the rishi. To express the Word in speech, that is the labour of the Poet. Eliot undertook this double function of the poet and the sage and he found the task difficult. The poet has to utter the unutterable, if he is to clo the in words the mystic experience of the sage in him. That is Eliot's ambition:
   .... Words, after speech, reach
  --
   Here the poet is almost grimly tense, concentrated and has not allowed himself to be dissipated by thinkings and arguments, has confined himself wholly to a living experience. That is because the poet has since then moved up and sought a more rarefied air, a more even and smooth temper. The utter and absolute poetic ring of the Inferno is difficult to maintain in the Paradiso, unless and until the poet transforms himself wholly into the rishi, like the poet of the Gita or the Upanishads.
   "East Coker"

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Is it not strange that one should look to the East for the light? There is a light indeed that dwells in the setting suns, but that is the inferior light, the light that moves level with the earth, pins us down to the normal and ordinary life and consciousness: it" leads into the Night, into Nihil, pralaya. It is the light of the morning sun that man looks up to in his forward march, the sun that rises in the East whom the Vedic rishi invoked in these magnificent lines:
   Lo, the supreme light of all lights is come, a vast and varied consciousness is born in us. . . .
  --
   Indeed, Roerich considers the Himalayas as the very abode, the tabernacle itself thesanctum sanctorumof the Spirit, the Light Divine. Many of Roerich's paintings have mountain ranges, especially snow-bound mountain ranges, as their theme. There is a strange kinship between this yearning artistic soul, which seems solitary in spite of its ardent humanism, and the silent heights, rising white tier upon tier reflecting p rism like the fiery glowing colours, the vast horizons, the wide vistas vanishing beyond.
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  physical consciousness and making it rise gradually towards the
  Divine. Whereas Sri Aurobindo has said that to do his yoga,

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  When the sun rises, a vigorous energy descends on earth and
  this energy is helpful for work.

0 1956-04-04, #Agenda Vol 01, #unset, #Zen
   Mother, two months ago I had a clear mental perception of what was asked of me: to spend the rest of my life here. This is the source of my difficulties and of the inner hell I have been living through ever since. Each time I try to emerge, there is this image that rises up in me: your-whole-life and this casts me into a violent conflict. When I came here, I thought of staying for two or three years; for me the Ashram was a means of realization, not an end.
   I understand now that as long as my whole being has not ACCEPTED that it must finish its life here, there is no way out nor any recovery possible. Through my mental force alone, this acceptance is impossible; I have been turning infernally in circles these past two months, and the mind is in league with the vital. Therefore, a force greater than mine must help me accept that my way is here. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed here and that I am truly ready to follow this path. Mother, I beseech you, help me to see the truth of my being, give me some sign that my way is here and not elsewhere. I beg of you, Mother, help me to know.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   What I call a descent takes place in the individual consciousness. In the same way, we speak of ascent (there is no ascent really, there is no high or low, no direction: its all a manner of speaking)we speak of ascent when we feel ourselves rising up towards something, and we call it a descent when, after having caught this thing, we bring it down into ourselves.
   But when the doors are opened and the flood pours in, it can no longer be called a descent: it is a Force that spreads everywhere. Understood? Ah!

0 1956-08-10, #Agenda Vol 01, #unset, #Zen
   My Lord, through me thou hast challenged the world and all the adverse forces have risen in protest.1
   But Thy Grace is winning the victory.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
   It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characte ristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   We live perennially with a burden on our shoulders, something that bows our heads down, and we feel pulled, led by all kinds of external forces, we dont know by whom or what, nor where tothis is what men call Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is called here in Indiais precisely one in which the consciousness rises, breaks through this hard lid, here, at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you realizedifficulties may still remain, but truly speaking one is above them. Well, as a result of the supramental manifestation, it is THIS experience that came into the body. The body straightened its head up and felt its freedom, its independence.
   During the flu epidemic, for example, I spent every day in the midst of people who were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT power, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.

0 1957-12-13, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, this is what is rising from my soul: I feel in me something unemployed, something seeking to express itself in life. I want to be like a knight, your knight, and go off in search of a treasure that I could bring back to you. The world has lost all sense of the wonderful, all beauty of Adventure, this quest known to the knights of the Middle Ages. It is this that calls so relentlessly within me, this need for a quest in the world and for a beautiful Adventure which at the same time would be an adventure of the soul. How I wish that the two things, inner and outer, be JOINED, that the joy of action, of the open road and the quest help the souls blossoming, that they be like a prayer of the soul expressed in life. The knights of the Middle Ages knew this. Perhaps it is all childish and absurd in the midst of this 20th century, but this is what I feel, this that is summoning me to leavenot anything base, not anything mediocre, only a need for something in me to be fulfilled. If only I could bring you back a beautiful treasure!
   After that, perhaps I would be riper to accept the everyday life of the Ashram, and know how to give myself better.

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   This experience showed me once more the necessity to be perfectly humble before the Lord. It is not enough merely to rise to the heights, to the ethereal planes of consciousness: these planes have also to descend into matter and illuminate it. Otherwise, nothing is really done. One must have the patience to establish the communication between the high and the low. I am like a tempest, a hurricaneif I listened to myself, I would tear into the future, and everything would go flying! But then, there would no longer be any communication with the rest.
   One must have the patience to wait.

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   This consciousness here is true in relation to this world as it is, but the other is something else entirely. An adjustment is needed for the two to touch, otherwise one jumps from one to the other. And that serves no purpose. A progressive passage has to be built between the two. This means that a whole number of rungs of consciousness are missing. This consciousness here must consciously connect with that consciousness there, which means a multitude of stairs passing from one to the other. Then we will be able to rise up progressively, and the whole will a rise.
   Its action will be somewhat similar to what is described in the Last Judgment, which is an entirely symbolic expression of something that makes us discern between what belongs to the world of falsehood which is destined to disappear and what belongs to this same world of ignorance and inertia but is transformable. One will go to one side and the other to the other side. All that is transformable will be permeated more and more with this new substance and this new consciousness to such an extent that it will rise towards it and serve as a link between the two but all that belongs incorrigibly to falsehood and ignorance will disappear. This was also prophesied in the Gita: among what we call the hostile or anti-divine forces, those capable of being transformed will be uplifted and go off towards the new consciousness, whereas all that is irrevocably in darkness or belongs to an evil will shall be destroyed and vanish from the Universe. And a whole part of humanity that has responded to these forces rather too zealously will certainly vanish with them. And this is what was expressed in this concept of the Last Judgment.
   May 1, 1958.

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   Anusuya: wife of the rishi Atri and endowed with a great inner force. In her husband's absence, three gods came (Brahma, Vishnu and Shiva) disguised as brahmins and asked her for something to eat. Then they refused to eat unless she served them naked. Since they were brahmins, she could not send them away without feeding them, so by her inner power, she changed them into babies and served them naked. This film was shown at the Ashram Playground on August 5, 1958.
   ***

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   Each time this music is played, it produces exactly the same effect upon the body. It is strange, as if all the cells were dilating, with a feeling that the body is growing larger It becomes all dilated, as if swollen with lightwith force, a lot of force. And this music seems to form spirals, like luminous ribbons of incense smoke, white (not transparent, literally white) and they rise up and up. I always see the same thing; it begins in the form of a vase, then swells like an amphora and converges higher up to blossom forth like a flower.
   So for these mantras, everything depends upon what you want to do with them. I am in favor of a short mantra, especially if you want to make both numerous and spontaneous repetitionsone or two words, three at most. Because you must be able to use them in all cases, when an accident is about to happen, for example. It has to spring up without thinking, without calling: it should issue forth from the being spontaneously, like a reflex, exactly like a reflex. Then the mantra has its full force.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   But as long as this is not an accomplished fact, it will still be a progressiona progression, an ascension; you gain a little, you gain some ground, you rise higher and higher. But as long as the new reversal has not taken place, its as if everything had still to be done. It is a repetition of the experience below, reproduced above.
   (silence)

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   When you see them, oh! its suffocating. When youre in contact with that Really, you wonder how anyone can brea the in such an atmosphere. And yet people CONSTANTLY live in that atmosphere! They live in it. Only when they rise above are they NOT in it. Or else there are those who are entirely below; but those are the toys of these things, and their reactions are sometimes not only unexpected but absolutely dreadfulbecause they are puppets in the hands of these things.
   Those who rise above, who enter into a slightly intellectual region, can see all this from above; they can look down at it all, keep their heads above and breathe; but those who live in this realm
   Sri Aurobindo calls this realm the intermediate zone, a zone in which, he says, you can have all the experiences you wish if you enter into it. But it isnt (laughing) very advisable!and I understand why! I had that experience because I had just read what Sri Aurobindo says on this subject in a letter in this latest book, On Yoga; I wanted to see for myself what it was. Ah, I understood!

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
   Well, I tried hard but I couldnt really find the way. At times, I almost seemed to have it, a mere nothing would have been enough; it was just a matter of getting the knack (and at heart, this is what Power is all aboutto get the knack, to suddenly seize upon the means, the right vibration, what in India is called siddhi). Well, after his departure, all of a sudden it came. It happened while I was doing my japa, while I was walking up and down my room As if I were holding all that in my armsit was so concrete and lifting it up towards the Light, along with this ascending OM, rising from the very depths, OM!and I was carrying all these people, and it was spreading forth, PHYSICALLY spreading, and I was carrying the earth, I was carrying the whole universe, but in such a tangible, concrete wayall towards the Supreme Lord.
   And this was not the invisible power: it was concrete, it was tangible, it was MATERIAL.

0 1960-07-15, #Agenda Vol 01, #unset, #Zen
   Although it is still in a region of the physical mind, it is a mind striving towards a luminous organization and clearly aspiring to rise towards the higher realms.
   And last night especially I had a very positive impression (a sort of feeling) that I can count on you.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   And once on the other side, without even a rise in ground level (I dont know why), it was immediately safe. And the current went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized here at the Great Turning; and as soon as it went past this point, the inundation was total, it spread out over something over the earth. And the current turnedit turned but I was already on the other side. And down below, everything was finished, the water rushed down everywhere. Only, as soon as I was on the other side, it could not touch me the water could not get across, it was stopped by something invisible, and it turned away.
   Moreover, it seemed that everything had already been prepared, as if the way had been made to divert the water.
  --
   Its more and more a universal yoga the whole earth and it is like that day and night, when I walk and when I speak and when I eat. Its constantly like that. As if the whole earth were its like kneading dough to make it rise.
   But when I read his Yoga of Self-Perfection and see simply what we are phew! What yeast we would need to make all that rise!
   But this is not true: HE alone is doing it, its always He.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   I told this to Xor rather had someone tell himto see his reaction. And I realized that he did not understand in the least! Once Amrita asked him how he himself SAW and KNEW things. So he tried to explain; he told Amrita that he had to pull his consciousness upwards by a gradual effort, to go beyond the heart, beyond the throat center to pull it right up here (the top of the head), and once there, youre divine, you know! All of a sudden, I understood that when I said it was there, above the head, it must have seemed absolutely impossible to him! For him, its the crown of the head1 (what they call the thousand-petalled lotus), just at the top of the head, whereas in my experience it opens, it rises and you go above, and then you settle there For a number of years it even changed my [physical] visionit was as if I were looking at things from above. It returns from time to time, too, as if suddenly I were seeing from above instead of from here, at eye level.
   But the faculty of forming thoughts is now there, up above; its no longer here (Mother points to her forehead). And thats contrary to their teachings.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   How strange it is! You have the feeling of ascending, of a progress in consciousness, and everything, all the events and circumstances of life follow one another with an unquestioning logic. You see the Divine Will unfolding with a wonderful logic. Then, from time to time, there appears a little set of circumstances (either isolated or repeated), which are like snags on the way; you cant explain them, so you put them aside for later on. Some such accidents have been quite significant, but they dont seem to follow this ascending line of the present individuality. Theyre scattered along the way, sometimes repeated, sometimes only once, and then they vanish. And when you go through such an experience, you sense that they are things put aside for later on. And then, all of a sudden (especially during these last two years when I have again descended to take all that up), all of a sudden, one after another, all these snags return. And they dont follow the same curve; rather, its as if suddenly you reach a certain state and a certain impersonal breadth that far surpasses the individual, and this new state enters into contact with one of those old accidents that had remained in the deepest part of the subconscientand that makes it rise up again, the two meet in an explosion of light. Everything is explained, everything is understood, everything is clear! No explanation is needed: it has become OBVIOUS.
   This is entirely another way of understandingits not an ascent, not even a descent nor an inspiration it must be what Sri Aurobindo calls a revelation. Its the meeting of this subconscious notationthis something which has remained buried within, held down so as not to manifest, but which suddenly surges forth to meet the light streaming down from above, this very vast state of consciousness that excludes nothing and from it springs forth a lightoh, a resplendence of light!like a new explanation of the world, or of that part of the world not yet explained.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Its fairly easy to manage and control this in the realm of thought, but when it comes to those reactions that rise up from the very bottom theyre so petty that you can barely express them to yourself. For example, if someone mentions that so-and-so ate such-and-such a thing, immediately something somewhere starts stealing in: Ah, hes going to get a stomach-ache! Or you hear that someone is going somewhereOh, hes going to have an accident! And it applies to everything; its swarming down below. Nothing to do with thought as such!
   Its quite a nasty habit, for it keeps the most material state in a condition of disharmony, disorder, ugliness and difficulty.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   But actually, there are really two quite different forms of self-deception. One can be very shocked by certain things, not for personal reasons but precisely because of ones goodwill and ardor to serve the Divine, when one sees people misconducting themselves, being egoistical, unfaithful, treacherous. There comes a stage when one has mastered these things and doesnt permit them to manifest IN ONESELF; but to the extent that one is in contact with ordinary consciousness, ordinary viewpoints, ordinary life and thought, their possibility is still there, latent, because they are the inverse of the qualities one is striving for. And this opposition always exists until one has risen above and no longer has either the quality or the defect. As long as one has virtue, one always has its latent opposite. The opposition disappears only when one is beyond virtue and sin.
   But until then, there is this kind of indignation stemming from the fact that one is not entirely above: its a period when one totally disapproves of certain things and would be incapable of doing them. And up to this point, there is nothing to say, unless one gives an external, violent expression to his indignation. If anger interferes, it indicates an entire contradiction between the feeling one wants to have and this reaction towards others. Because anger is a deformation of vital power originating from an obscure and thoroughly unregenerate vital,1 a vital still subject to all the ordinary actions and reactions. When an ignorant, egoistic individual will exploits this vital power and encounters opposition from other individual wills around it, then under the pressure of opposition this power changes into anger and tries to obtain through violence what could not be achieved by the pressure of the Force alone.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I simply consented to stay there. You will have all you need, stay here quietly. And what beautiful things she had, lovely things! They were unused and dusty. (It was surely the symbol of ancient realizationsrealizations of the ancient rishis, things like that. Who knows?) They were first class, but completely neglected and thick with dust, like material objects left unusedwhich no one knew HOW to use. She put them at my disposal: Look, look, let me show you! There was a tremendous accumulation of things, piled in such great confusion that one couldnt see. Yet the marvel of it was that when she led me to a corner to show me something, everything immediately moved aside and order was restored, so that the object she wanted to show me stood out all by itself. And oh, a thing of beauty! Made of pink marble! A pink marble bathtub of a shape I didnt recognizenot Roman, not antique (not modern, far from it!)how beautiful it was! And whenever she wanted to show me something in this untidy and cluttered room full of objects piled one on top of another, they would organize themselves, take their proper place, and all became neat. You will just have to dust them off a bit, she said. (Mother laughs)
   But Im not surp rised it came down on you.
  --
   Later, on the 27th, Mother remarked: 'I was reading about this very thing yesterday in The Secret of the Veda, in the first hymn translated by Sri Aurobindo (the reference is to the colloquy between Indra and Agastya, Rig Veda I.170cf. The Secret of the Veda, Cent. Ed., X.241 ff.), and it helped me put my finger on the problem. In this hymn there is a dispute between Indra and the rishi because the rishi wants to progress too quickly without first passing through Indra [the god of the Mind], and Indra stops him; finally they reach an agreement. Sri Aurobindo's commentary is quite interesting: when one has the INDIVIDUAL power to go directly, but neglects the steps which are still necessary for the whole, for the universal movement, then one is stopped short. That is absolutely my experience.'
   ***

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   At midnight I was lying in bed. (And I remained there from midnight until I oclock fully awake. I dont know if my eyes were open or closed, but I was wide awake, NOT IN TRANCEI could hear all the noises, the clocks, and so forth.) Then, lying flat, my entire body (but a slightly enlarged body, exceeding the purely physical form) became ONE vibration, extremely rapid and intense but immobile. I dont know how to explain this, because it did not move in space but was a vibration (that is, it wasnt motionless); yet it was motionless in space. And the exact form of my body was absolutely the most brilliant white Light of the supreme Consciousness, the consciousness OF the Supreme. It was IN the body and it was as though in EACH cell there was a vibration, and it was all part of a single BLOCK of vibration. It extended this much beyond the body (gesture indicating about six centimeters). I was absolutely immobile in my bed. Then, WITHOUT MOVING, without shifting, it began consciously to rise upwithout moving, you understand: I remained like this (Mother holds her two joined and motionless hands at the level of her forehead, as if her entire body were mounting in prayer)consciously like an ascension of this consciousness6 towards the supreme Consciousness.
   The body was stretched out flat.
   And for a quarter of an hour, the consciousness rose, rose, without moving. It kept rising up, up, upuntil the junction was made.
   A conscious junction, absolutely awake, NO TRANCE.
  --
   A few days later, Mother rectified: 'I have looked at the experience again and realized that it's not Vedic but pre-Vedic. The experience put me into contact with a civilization prior to the Vedas the rishis and the Vedas are a kind of transition between that vanished civilization and the Indian civilization which grew out of the Vedic Age. It was yesterday [January 26] that I perceived this, and it was quite interesting.'
   In the Vedas, the panis and dasyus represent beings or forces hidden in subterranean caves who have stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the Aryan warrior must recover these lost riches, the 'sun in the darkness,' by igniting the flame of sacrifice. It is the path of subterranean descent.
  --
   Later, Mother added: 'All the experiences took place one after the other, but the new experience did not cancel the preceding one. The Consciousness this supreme Unity that I hadremained all the time, to the very end, even while the other centers were awakening. And each center that awakened was a kind of addition, taking away nothing from what had come before. So at the end it was all simultaneous: a kind of global consciousness total and simultaneousof everything.... You see, while rising up (one is obliged to say " rising" and "descending" for otherwise one would never be understood), while " rising up" to reach this supreme Consciousness, all the rest was annulled, there was only That. When the supreme Consciousness was realized, it remained ALL the time, continuously, to the very end, it did not move; but meanwhile, the other centers began to awaken one after another. And each awakening center assumed its place but canceled nothing either of what had come before or of what was about to come, so that when I reached the end, all of it together was a simultaneous whole the Supreme Consciousness.' When Satprem asked if this Supreme Consciousness was the 'New Consciousness,' Mother replied, 'Not "new!" One can't say "new"Supreme Consciousness.'
   This entire experience and Mother's insistence that it all happened 'without moving,' unlike the experience of the ascent of the Kundalini, suggests that it is the supramental consciousness concealed in the depths of the cells, that somehow emerges and traverses all the layers until the junction is made with the most material body-consciousness.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Concerning the last conversation where Mother spoke of the essential Sound, or the Word of the Vedic rishis:)
   I promised Nolini I would show him this.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Listen, mon petit, you dont need to ask, I will tell you right away. Sri Aurobindo has written somewhere that the movement of world transformation is double: first, the individual who does sadhana6 and establishes contact with higher things; but at the same time, the world is a base and it must rise up a little and prepare itself for the realization to be achieved (this is putting it simply). Some people live merely on the surface they come alive only when they stir about restlessly. Whatever happens inside them (if anything does!) is immediately thrown out into movement. Such people always need an outer activity; take J. for example: he fastened onto Sri Aurobindos phrase, World Union, and came to tell me he wanted.
   He has been like that since the beginning (gesture expressing agitation), and he had a go at a considerable number of things but none ever succeeded! He has no method, no sense of order and he doesnt know how to organize work. So World Union is simply to let him have his way, like letting a horse gallop.

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   When was it? Not last night, but the night before, I was with you; and while I was with you I heard the clock strike. I didnt count, but I told myself, Its 4 oclock! and got out of bed. One hour later I saw that it was 4 a.m.: I had risen at 3, and by then we had been together for quite a long time. I had gone where? I dont know. I was living some place (certainly somewhere in the Mind) and we were together, we had been working together, doing all sorts of things and spending a lot of time together I dont know for how long because time there isnt the same.
   Then I had to return here that is, to my home in India, to Sri Aurobindos home: I had to return to Sri Aurobindos home. Pavitra was also working there and he didnt want to let me leave; when he saw me going he came and tried to stop me. You, on the contrary, were helping. Shall I take anything with me or not? I asked myself Oh, I dont need anything, Ill go all alone. That worried you a little because of the journey ahead, and you said, There will be many complications. It doesnt matter! I replied (laughing). But if you only knew how living and concrete it was! The impressions were so there was the feeling of making a long voyageit was a LONG voyage, as if I were crossing the sea (but not physically), a long voyage. I remember setting off (I was with you, you were there) and telling myself, At last hes here! At last I have found a reasonable being who doesnt try to stop me from doing what I must do! I had (laughing mischievously) a very high opinion of you, thats why I am telling you this!
  --
   But if you can witness a discussion as an impartial spectator (I mean even if you are involved in the discussion), you can always gain a lot from it by considering a question or a problem from several points of view; and by trying to reconcile opposing opinions, you can broaden your ideas and rise to a more comprehensive synthesis.
   What is the best way to make others understand what you feel to be true?

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

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a realm of freedom. You had been very, very helpful, as I told you. Well, this latest experience was something else! It came to make me look squarely at the fact of our incapacity!
   Can you imagine!
  --
   A sort of power over circumstances does come to me, however, as if I could rise above it all and give the subconscient a bit of a work-over. Naturally this has some results: entire areas are brought under control. Thats the most important thing. Individuals get the repercussions later because they are very very coagulated, a bit hard! A lack of plasticity.
   Take the case of this man Im not naming Ive been training him, working with him, for more than thirty years and I still havent managed to get him to do things spontaneously, according to the needs of the moment, without all his preconceived ideas. Thats the point where he resists: when things have to be done quickly he follows his usual rule and it takes forever! This was illustrated strikingly that night. I told him, Just look: its there its THEREhurry up and warm it a little and Ill go. Ah! He didnt protest, didnt say anything, but he did things exactly according to his own preconceptions.

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   That risks a terrible misunderstanding; be careful. Perhaps he wont even remember what he said anymore. Its difficult with X because he doesnt say things with his mindit just comes like that, and then he forgets. You know how it is. Something may have made him speak. For instance, I know that with N. he almost always says unpleasant things about people and situations and this entirely results from N.s atmosphere. I have told N., He speaks like that because of your inner attitude. To one person he will say one thing, to another something completely different on the same subjectit depends a great deal on who hes talking to. No, I havent told you all this for you to speak with X about it, I have told you because it has posed a serious problem for me.
   Its best to wait and see. I put a certain force into that note I wrote this morning (I wrote it at a very early hour) and you know that a formation4 is created when I write; I willed it to go to himand he may have received it. Well see what happens. Its better not to speak of it because it might speaking is too external.

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Each time X comes here, all the difficulties rise up to their maximum, they seem to become absolute. And I understand why: his power acts in a domain full of human pettiness. What a domain! Oh, awful! And were not out of it yet: quarrels, divisions, misunderstandings, bad will. I fully understand that it all has to come up in order to be healed. But it gives me a tremendous amount of work!
   Anyway.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Only just towards the end of the night, after 2 a.m., does all this subconscient rise up to be relived. And with such a new and unexpected perception, oh! Its incredible! It changes all values and relationships and reactions (Mother shapes great movements of shifting forces); its like a chessboard absolutely unexpected!
   And I see a very steady, insistent and regular action to eliminate moral values. How I have been plagued all my life by these moral values! Everything is immediately placed on a scale of moral values (not ordinary moralityfar from it! But a sense of what has to be encouraged or discouraged, what helps me towards progress or what hampers it); instantly everything was seen from the angle of this will to progresseverything, all circumstances, reactions, movements, absolutely everything was translated by that. Now, the subconscient is mounting upwards and, knee-deep in it, you see it as a lesson to tell you: so much for all your notions of progress! They are all based on illusionsa general lie. Things are not at all what they seem, they dont have the effects they appear to have, nor the results that are perceivedall, all, all, oh Lord!
  --
   Now I know that its not necessary at allnot at all. Simply the aspiration must be constantly like this (gesture of a rising flame). Aspiration that is, knowing what you want, wanting it. But it cannot be given a definite form; Sri Aurobindo has used certain words, we use other words, others use still other words, and all this means nothing they are simply words. But there is something beyond all words, and that for me, the simplest thing (the simplest to express) is, The Supremes Will.
   And its The Supremes Will FOR THE EARTHwhich is quite a special thing. I am in a universal consciousness at the moment and the earth seems to me to be a very tiny thing, like this (Mother sketches a tiny ball in the air) in the process of being transformed. But this is from the standpoint of the Work, its another matter.
   But for those who are here, we can say, It is what the Supreme Lord is preparing for the earth. He sent Sri Aurobindo to prepare it; Sri Aurobindo called it the supramental realization, and to facilitate communication we can use the same words. Well, this movement (gesture of a rising flame) towards That must be constantconstant, total. All the rest is none of our business, and the less we meddle with it mentally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, rekindle itall the time, all the time, ALL THE TIMEwhen sleeping, walking, reading, moving around, speaking all the time.
   The rest doesnt matter, one can do anything (it depends on people and their ways of thinking). You can just ask people like X, they will tell you: You can do anything at allit doesnt matter in the least. Only you mustnt feel its you doing it, thats all. You have to feel that Nature does it. But I dont much approve of this system.
  --
   The rishis distinguished between the 'straight' (almost in the optical sense: that which allows the ray to pass straight through) and the twisted or crooked consciousness.
   Agenda I of December 31, 1960.

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Our habitual state of consciousness is to do something FOR something. The rishis, for example, composed their hymns with an end in view: life had a purpose for them, the end was to find Immortality or Truth. But at any level whatsoever, there is always a goal. Even we speak of the supramental realization as the goal.
   Just recently, though, I dont know what happened, but something seemed to take hold of me (how to say it?) this perception of the Supreme who is everything, everywhere, who does everythingwhat has been, what is, what will be, what is being doneeverything. And suddenly there was a kind of not a thought or a feeling, it wasnt that; it was rather like a state: the unreality of the goalnot unreality, uselessness. Not even uselessness: the nonexistence of the goal. And even what I was saying just nowthis will to make the experiment lingering in the body even this has gone!
  --
   It seemed to us that Mother's experience, related while in a deep trance, could be likened to that of the rishis, who spoke of 'an eye extended in heaven.'
   The creations and 'destructions' of this world or of all worlds.

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindohe died clasping my photo to his breast. This was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic.6 The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have called Service) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house andhe was dead.
   I only knew about this vision later, but on my side, when he left, I saw his whole being gathered together, well united, thoroughly homogenous, in a great aspiration, and rising, rising without dispersing, without deviating, straight up to the frontier of what Sri Aurobindo has called the higher hemisphere, there where Sri Aurobindo in his supramental action presides over earth. And he melted into that light.
   Some time before his heart attack he said to his children: the gown is old, it must be thrown away.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I risk repeating myself.
   No, never! Its a new experience each timeits never the same.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   After my interview with Nature, when she told me that she would collaborate,2 I thought this difficulty would cease; many things have improved considerably (ONE part of Nature is collaborating), but not this. Plainly and clearly, it comes from the subconscient and the inconscient (wherever there is consciousness, all is well); its rising up all the time, all the time, and withoh, disgusting persistence!
   And then of course its accompanied by all the usual suggestions (but thats nothing, it comes from a domain which is easily controlled). Suggestions of this type: Well, but Sri Aurobindo himself didnt do it! (I know why he didnt. but people in general dont know.) And every adverse vibration naturally takes advantage of this: How do you expect to succeed where he didnt! But my answer is always the same: When the Lord says its all over with, I will know its all over with; that will be the end of it, and so what! This stops them short.
  --
   (Mother rises)
   Ah, I have something for you, but I forgot to bring it! (Mother laughs)4

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   But I dont see how all this work could be done in the solitude of the Himalayas or the forest. Theres a great risk of entering into that very impersonal, universal consciousness where things are relatively easy the material consequences are so far below that it doesnt much matter! One can act directly only in the MIDST of things.
   Anyway, at the moment I have no choice and I am not looking for any. Things are what they are and as they are; and taking them as they are, the work has to be done. The manner of working depends on the way things are.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Has the sleeper sensed my presence? For now he awakens and rises in all his grace and beauty. He turns towards me and his eyes meet mine, mauve and luminous eyes with a gentle, an infinitely tender expression. Wordlessly he bids me a sublime welcome and my whole being joyously responds. Taking my hand, he leads me to the couch he has just left. I stretch out on this downy whiteness, and his harmonious visage bends over me; a sweet current of force enters wholly into me, invigorating, revitalizing each cell.
   Then, wreathed by the splendid colors of the rainbow, enveloped by lulling melodies and exquisite perfumes, beneath his gaze so powerful, so tender, I drift into a beatific repose. And during my sleep I learn many beautiful and useful things.

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   No, no, no. Most of the time in sleep, with very few exceptions, one is in contact with all that rises up from the subconscient: a cerebral subconscient, an emotive subconscient, a material subconscient; this is what produces ninety-nine percent of the dreams people have. Sometimesusually the mind goes wandering, but ninety-nine and a half percent of the time, one remembers nothing when it returns, because the link is not properly established.
   The purpose of sleep is to re-establish contact with the consciousness of Sachchidananda. But I dont think one person in a hundred does so! They enter into unconsciousness far more than into Sachchidananda.

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Since the time of Adam, it seems we have been choosing to eat of the fruit of the Tree of Knowledge, and there can be no half-measures or regrets along this way, for if we remain prostrate in a false humility, our noses in the dust, the titans or the djinns among us will know all too well how to snatch the Power left unclaimed; this is in fact what they are doingthey would crush the god within us. It is a question of knowingyes or nowhether we want to escape once again into our various paradises, abandoning the earth to the hands of Darkness, or find and seize hold of the Power to refashion this earth into a diviner imagein the words of the rishis, make earth and heaven equal and one.
   There is obviously a Secret, and all the traditions bear witness to it the rishis, the Mages of Iran, the priests of Chaldea or Memphis or Yucatan.
   ***
   When he first read the Vedastranslated by Western Sanskritists or Indian pandits they appeared to Sri Aurobindo as an important document of [Indian] history, but seemed of scant value or importance for the history of thought or for a living spiritual experience.2 Fifteen years later, however, Sri Aurobindo would reread the Vedas in the original Sanskrit and find there a constant vein of the richest gold of thought and spiritual experience.3 Meanwhile, Sri Aurobindo had had certain psychological experiences of my own for which I had found no sufficient explanation either in European psychology or in the teachings of Yoga or of Vedanta, and which the mantras of the Veda illuminated with a clear and exact light.4 And it was through these experiences of his own that Sri Aurobindo came to discover, from within, the true meaning of the Vedas (and especially the most ancient of the four, the Rig-veda, which he studied with special care). What the Vedas brought him was no more than a confirmation of what he had received directly. But didnt the rishis themselves speak of Secret words, clairvoyant wisdoms, that reveal their inner meaning to the seer (Rig-veda IV, 3.16)?
   It is not surp rising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venerable Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-called stammerings to the manifold richness of the Upanishadic Age; or how we in the West were able to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5
   ***
  --
   But we have not yet reached the heart of the Vedic secret. The birth of Agni, the soul (and so many men are still unborn) is merely the start of the voyage. This inner flame seeks, it is the seeker within us, for it is a spark of the great primordial Fire and will never be satisfied until it has recovered its solar totality, the lost sun of which the Veda incessantly speaks. Yet even when we have risen from plane to plane and the Flame has taken successive births in the triple world of our lower existence (the physical, vital and mental world), it will still remain unsatisfiedit wants to ascend, ascend further. And soon we reach a mental frontier where there seems to be nothing to grasp any longer, nor even to see, and nothing remains but to abolish everything and leap into the ecstasy of a great Light. At this point, we feel almost painfully the imp risoning carapace of matter all around us, preventing that apotheosis of the Flame; then we understand the cry, My kingdom is not of this world, and the insistence of Indias Vedantic sagesand perhaps the sages of all worlds and all religions that we must abandon this body to embrace the Eternal. Will our flame thus forever be truncated here below and our quest always end in disappointment? Shall we always have to choose one or the other, to renounce earth to gain heaven?
   Yet beyond the lower triple world, the rishis had discovered a certain fourth, touryam svid; they found the vast dwelling place, the solar world, Swar: I have a risen from earth to the mid-world [life], I have a risen from the mid-world to heaven [mind], from the level of the firmament of heaven I have gone to the Sun-world, the Light (Yajur-veda 17.67). And it is said, Mortals, they achieved immortality (Rig-veda I.110.4). What then was their secret? How did they pass from a heaven of mind to the great heaven without leaving the body, without, as it were, going off into ecstasies?
   The secret lies in matter. Because Agni is imp risoned in matter and we ourselves are imp risoned there. It is said that Agni is without head or feet, that it conceals its two extremities: above, it disappears into the great heaven of the supraconscient (which the rishis also called the great ocean), and below, it sinks into the formless ocean of the inconscient (which they also called the rock). We are truncated. But the rishis were men of a solid realism, a true realism resting upon the Spirit; and since the summits of mind opened out upon a lacuna of lightecstatic, to be sure, but with no hold over the worldthey set upon the downward way.6 Thus begins the quest for the lost sun, the long pilgrimage of descent into the inconscient and the merciless fight against the dark forces, the thieves of the sun, the panis and vritras, pythons and giants, hidden in the dark lair with the whole cohort of usurpers: the dualizers, the confiners, the tearers, the COVERERS. But the divine worker, Agni, is helped by the gods, and in his quest he is led by the intuitive ray, Sarama, the heavenly hound with the subtle sense of smell who sets Agni on the track of the stolen herds (strange, shining herds). Now and again there comes the sudden glimmer of a fugitive dawn then all grows dim. One must advance step by step, digging, digging, fighting every inch of the way against the wolves whose savage fury increases the nearer one draws to their denAgni is a warrior. Agni grows through his difficulties, his flame burns more brilliantly with each blow from the Adversary; for, as the rishis said, Night and Day both suckled the divine Child; they even said that Night and Day are the two sisters, Immortal, with a common lover [the sun] common they, though different their forms (I.113.2,3). These alternations of night and brightness accelerate until Day breaks at last and the herds of Dawn7 surge upward awakening someone who was dead (I.113.8). The infinite rock of the inconscient is shattered, the seeker uncovers the Sun dwelling in the darkness (III.39.5), the divine consciousness in the heart of Matter. In the very depths of Matter, that is to say, in the body, on earth, the rishis found themselves cast up into Light that same Light which others sought on the heights, without their bodies and without the earth, in ecstasy. And this is what the rishis would call the Great Passage. Without abandoning the earth they found the vast dwelling place, that dwelling place of the gods, Swar, the original Sun-world that Sri Aurobindo calls the Supramental World: Human beings [the rishis emphasize that they are indeed men] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world their dwelling place (I.36.8). They have entered the True, the Right, the Vast, Satyam, Ritam, Brihat, the unbroken light, the fearless light, where there is no longer suffering nor falsehood nor death: it is immortality, amritam.
   ***
   All is reconciled. The rishi is the son of two mothers: son of Aditi, the luminous cow, Mother of infinite Light, creatrix of the worlds; and son as well of Diti, the black cow, Mother of the tenebrous infinite and divided existence for when Diti at last reaches the end of her apparent Night, she gives us divine birth and the milk of heaven. All is fulfilled, The rishi sets flowing in one movement human strengths and things divine (IX.70.3), he has realized the universal in the individual, become the Infinite in the finite: Then shall thy humanity become as if the workings of these gods; it is as if the visible heaven of light were founded in thee (V.66.2). Far from spurning the earth, he prays: O Godhead, guard for us the Infinite and lavish the finite(IV.2.11).
   The voyage draws to its close. Agni has recovered its solar totality, its two concealed extremities. The inviolable work is fulfilled. For Agni is the place where high meets lowand in truth, there is no longer high nor low, but a single Sun everywhere: O Flame, thou goest to the ocean of Heaven, towards the gods; thou makest to meet together the godheads of the planes, the waters that are in the realm of light above the sun and the waters that abide below (III.22.3). O Fire O universal Godhead, thou art the navel-knot of the earths and their inhabitants; all men born thou controllest and supportest like a pillar (I.59.1). O Flame, thou foundest the mortal in a supreme immortality thou createst divine bliss and human joy (I.31.7). For the worlds heart is Joy, Joy dwells in the depths of all things, the well of honey covered by the rock (II.24.4).

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   When we returned to France, Richard got himself declared unfit for military service on health groundsa yogic heart ailment! But life in France was impossible; and my presence there was dangerous because monstrous things were going on, monstrous; as Sri Aurobindo said, my sitting at home all alone was generating revolutionsarmies were revolting.6 I saw that happening and I didnt want the Germans to win, which would have been even worse, so I said, I had better go. Then Richard managed to have himself sent to Japan on business (an admirable feat!), representing certain companies. People didnt want to travel because it was dangerousyou risked being sunk to the bottom of the sea; so they were pleased when we offered and sent us to Japan.
   Once there (this would also make a great novel), Richard continued writing and sending his manuscripts to Sri Aurobindo. Finally, when the Peace Treaty was signed and it was possible to travel, the English said that if we tried to return to India they would throw us in jail! But it all worked out miraculously, almost becoming a diplomatic incident: the Japanese government decided that if we were put in p rison they would protest to the British government! (What a story I could write novels!) In short, Richard returned here with me. And thats when the tragi-comedy began.
  --
   According to what Sri Aurobindo saw and what I saw as well, the rishis had the contact, the experiencehow to put it? A kind of lived knowledge of the thing, coming like a promise, saying, THAT is what will be. But its not permanent. Theres a big difference between their experience and the DESCENTwhat Sri Aurobindo calls the descent of the Supermind: something that comes and establishes itself.
   Even when I had that experience [the first supramental manifestation of February 29, 1956], when the Lord said, The time has come, well, it was not a complete descent; it was the descent of the Consciousness, the Light, and a part, an aspect of the Power. It was immediately absorbed and swallowed up by the world of Inconscience, and from that moment on it began to work in the atmosphere. But it was not THE thing that comes and gets permanently established; when that happens, we wont need to speak of itit will be obvious!
  --
   And what the rishis had was a sort of promisean INDIVIDUAL experience.
   Anyhow, theres a problem I want to ask you about, but you dont have time now.

0 1961-11-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   When I read the Veda I thought I understood that the rishis, finding the passage blocked above (since they would fall into ecstasy and lose their hold over the body), set out to find the Supermind by the downward path.
   But reading Sri Aurobindo, I seemed to understand the opposite: that FIRST he rose up, and then made the Light redescend to open the passage, and that the pressure of the Light from above is what opens the doors below, in Matter.
  --
   It is by rising to the summit of consciousness through a progressive ascent that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well.
   When one is in that state, there is neither high nor low.
  --
   There is no proof that the rishis used another method, although, to effect this transformation (if they ever did), they must necessarily have fought their way through the powers of inconscience and obscurity.
   ***

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   But naturally, you understand, once the border has been crossed, there is no more ascent and descent; you have the feeling of rising up only at the very start, while leaving the terrestrial consciousness and emerging into the higher mind. But once you have gone beyond that, theres no notion of rising; theres a sense, instead, of a sort of inner transformation.
   And from there I would redescend, re-entering my bodies one after another there is a real feeling of re-entry; it actually produces friction.
  --
   But I cant say that my process is to descend there first, as you write. Rather, this can be the process only when you are ALREADY conscious and identified; then YOU DRAW DOWN the Force (as Sri Aurobindo says, one makes it descend) in order to transform. Then, with this action of transformation, one pushes [the Force into the depths, like a drill]. The rishis description of what happens next is absolutely true: a formidable battle at each step. And it would seem impossible to wage that battle without having first experienced the junction above.
   That is MY experience I dont say there cant be others. I dont know.
  --
   I am telling you this because, as soon as I got your letter, I replied with what Ill read to you now; then I was immediately faced with something I couldnt formulate, the kind of thing that gives you the feeling of the unknown (all I knew was my own experience). So I did the usual thingbecame blank, turned towards the Truth; and I questioned Sri Aurobindo and beyondasking, if there were something to be known, that it be told to me. Then I dropped it, I paid no more attention. And only as I was coming here today was I told I cant really use the word told, but anyway, what was communicated to me concerning your question was that the difference between the two processes [the rishis and the present one] is purely subjective, depending upon the way the experience is registered. I dont know if I can make myself clear. There is something which is the experience and which will be the Realization; and what appears to be a different, if not opposite, process is simply a subjective mental notation of one SINGLE experience. Do you follow?
   Thats what I was told.
  --
   It is by rising to the summit of consciousness through a progressive ascent (thats what I meant just now by leaving the body, but without going into details), that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well. When one is in that state, there is neither high nor low. But GENERALLY, (I emphasized this to make it clear that I am not making an absolute assertion) it is by REDESCENDING through the levels of the being with a supramentalized consciousness that one can accomplish the permanent transformation of physical nature. (This can be experienced in all sorts of ways, but what WE want and what Sri Aurobindo spoke of is a change that will never be revoked, that will persist, that will be as durable as the present terrestrial conditions. That is why I put permanent.) There is no proof that the rishis used another method, although, to effect this transformation (if they ever did) they must necessarily have fought their way through the powers of inconscience and obscurity.
   Yes, the rishis give an absolutely living description of what you experience and experience continuallyas soon as you descend into the Subconscient: all these battles with the beings who conceal the Light and so on. I experienced these things continually at Tlemcen and again with Sri Aurobindo when we were doing the Workits raging quite merrily even now!
   As soon as you go down there, thats what happensyou have to fight against all that is unwilling to change, all that dominates the world and does not want to change.
  --
   Its something the rishis realized with eyes wide open, in day to-day life, if I understand rightly.
   I dont know how they did it.
  --
   Besides, according to what Ive been told (not physically), I believe that the rishis practiced going into trance. But I suppose they wanted to achieve what Sri Aurobindo speaks of: a PHYSICAL transformation of the physical body permitting one to LIVE this consciousness instead of the ordinary consciousness. Did they ever do it? I dont know. The Veda simply recounts what the forefa thers have done. But who are these forefa thers?
   But surely this supramental consciousness is something to be found in the body?8
  --
   We aren't sure, but this may refer to the experience of July 12, 1960, or to that of November 5, 1958, 'the almighty spring' (in fact, they are probably one and the same experience) which gave rise to the 1959 New Year Message: 'At the very bottom of the Inconscient, most hard and rigid and narrow and stifling, I struck upon an almighty spring that cast me up forthwith into a formless, limitless Vast, vibrating with the seeds of a new world.'
   Seconds that could last for half an hour!

0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   Maybe in a few minutesin any case not more than a few daysit would be finished. And ORIGINAL. The main impression is that it would be something new, original, unexpected, and thats just whats needed: something unexpected, unlike anything ever done before. Something sudden. At the risk of being a bit bewildering that doesnt matter! It doesnt matter. With all those pictures it will always be accessible to everyone. Especially each time you express this fatigue, this difficulty, what Sri Aurobindo seems to be saying comes back to me: But of course! He is banging up against something that shouldnt even be there!
   (Laughing) Perhaps thats why you were angry with me! Because I insist! Upstairs [in Mothers room, during japa], it keeps coming all the time, all the time: Go ontake the plunge! Clear the hurdle, take the plunge, cross to the other side. Constantly, constantly.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   But something else could be done. Its a great pity you never met him. Perhaps its best. Its very difficult to rise above appearances.3
   Here, just to give you an example: when I first began to work (not with Theon personally but with an acquaintance of his in France, a boy4 who was a friend of my brother), well, I had a series of visions (I knew nothing about India, mind you, nothing, just as most Europeans know nothing about it: a country full of people with certain customs and religions, a confused and hazy history, where a lot of extraordinary things are said to have happened. I knew nothing.) Well, in several of these visions I saw Sri Aurobindo just as he looked physically, but glorified; that is, the same man I would see on my first visit, almost thin, with that golden-bronze hue and rather sharp profile, an unruly beard and long hair, dressed in a dhoti with one end of it thrown over his shoulder, arms and chest bare, and bare feet. At the time I thought it was vision attire! I mean I really knew nothing about India; I had never seen Indians dressed in the Indian way.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   And only in the last few days have all those memories been allowed to rise up again from the subconscient where they were being kept; and with that, the state I lived in for thirty years has resurfacedwith this tremendous difference.
   And suddenly I said to myself, How could it be? During all the time he was here, the time we were together (after I came back from Japan, when we were together), life, life on earth, lived such a wondrous divine possibility, so really so unique, something it had never lived to such an extent and in such a way, for thirty years, and it didnt even notice!

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
   The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicra [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.
   The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them.Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.
   ***

0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Some people do it spontaneously, so of course youre not going to tell them its dangerous. But it is dangerous, because if they do it just like that, without being watched over, and someone or something abruptly calls them backsome event, some circumstance or otherthey can be cut off (gesture of the cord being cut). I would never let anyone without knowledge do it on his own. If its spontaneous, it means it comes from previous existences, so they have the knack. But all the same its a bit risky, someone should always be there to watch over your body. And as for teaching it to someone offhandno.
   I did try once in Francewith Hohlenberg, that painter who came here during the war [World War I] and then had to go back.2

0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   In Sri Aurobindo's play, Andromeda, daughter of the King of Syria, is condemned by her own people to be devoured by Poseidon, the Sea-god, for some impiety she had committed against him. The story is actually about the passage of a half-primitive tribe, living in terror of the old dark and cruel gods, to a more evolved and sunlit stage. Perseus, son of Diana and Zeus, and protected by Pallas Athene, goddess of wisdom and intelligence, comes to deliver Andromeda from the rock she is chained to (the rock symbolizes the Inconscient for the rishis), and founds the religion of Athene, "... the Omnipotent / Made from His being to lead and discipline / The immortal spirit of man, till it attain / To order and magnificent mastery / Of all his outward world" (in the words of Sri Aurobindo). It is the force of progress pitted against the old priests of the old religions, symbolized by the cruel and ambitious Polydaon. Here Mother is scrutinizing an old problem"Always the same problem"that she must have encountered in many existences (Egypt included) and would encounter again eleven years later: the acceptance of the death she is forced into as the Supreme's Will, and then this "love of Life" she twice mentions here.
   ***

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   And a rather illusory appearance, besides. As soon as you rise to a certain height (I saw it quite clearly during that progressive reconcretization5), this appearance quickly loses its reality. Our external appearance is very, very illusory. Our particular form (this ones form, that ones form), the form we see with our physical eyes is very superficial, you know. From the vital world onwards, its completely different.
   Well. I think thats all I can say for today.

0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   For Sujata its not quite so simple. From a strictly external standpoint, I have no doubt that it would be both pleasant and instructive. But Sujata is in a rather special relationship [with me]in fact, she does the yoga without doing it; I mean she benefits automatically from the yoga that Sri Aurobindo and I do. And this would risk being damaged.
   I dont say for certain; I dont know. But there is a risk. Anyway as I said, from the external angle, the being would certainly be enriched.
   From the collective viewpoint, of course, the work would be greatly inconvenienced: even if we could just manage to finish the Bulletin for August, the November Bulletin would be in real jeopardy.

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Interestingly enough, physicists also say that the wave movement does not displace matter. For example, the concentric ripples caused on the surface of a pond by the fall of a pebble do not carry the water molecules along with them: a cork floating on the water rises and falls with the undulatory rhythm without traveling on the pond.
   Mother is not speaking here of only her mantra but of all mantras. As she later added: "No mantra has any effect unless it is ACCEPTED by the Power being addressed. When (like the Tantrics, for example) you do a mantra for a certain deity, if this deity accepts the mantra, that gives it power; but if the deity doesn't accept your mantra, it has no power at all. This isn't something I got out of a book, I know it from my own experience but I believe it has been explained in Tantric texts."

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   Almost all my memories of past lives came like that; the particular being reincarnated in me rises to the surface and begins acting as if it were all on its own! Once in Italy, when I was fifteen, it happened in an extraordinary way. But that time I did some research. I was in Venice with my mother and I researched in museums and archives, and I discovered my name, and the names of the other people involved. I had relived a scene in the Ducal Palace, but relived it in such a such an absolutely intense way (laughinga scene where I was being strangled and thrown into a canal!) that my mother had to hurry me out of there as fast as she could! But that experience I wrote down, so the exact memory has been kept (I didnt write down the other experiences, so the details have all faded away, but this one was noted, although I didnt include any names). The next morning I did some research and uncovered the whole story. I told it all to Thon and Madame Thon, and he also had the memory of a past life there, during the same period. And as a matter of fact, I had seen a portrait there that was the spitting image of Thon! The portrait of one of the doges. It was absolutely (it was a Titian) absolutely Thon! HIS portrait, you know, as if it had just been done.5
   All those kinds of things came to me just like that, without my looking for them, wanting them, or understanding them, without doing any sort of discipline, nothingit was absolutely spontaneous. And they just kept on coming and coming and coming.

0 1962-07-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   This experience I am describing is exactly what happened yesterday (it happens every day, but yesterday it was especially clear). And its still here I am seeing it as I saw it, its still here. Actually, it is always herealways herethough its more striking when the body is stretched out, motionless in the Yoga. The experience is slightly different when walking because that involves action. When the body walks, it acts on behalf of everything thats related to it, hence the action is vaster and more powerful. But when it is stretched out and asks the Lord to take possession of it, it really asks with all its aspiration. And the very intensity of the aspiration brings in the possibility of a slight emotional vibration. But it is immediately drowned in the immobile immensity of matter, which senses the Divine Descent like a leaven that makes dough rise thats it exactly, the terrestrial immensity of matter and the leavening action of the Divine Descent. The intensity of these vibrations is above and beyond anything we are used to feeling the vital seems dull and flat in compa rison. And what a Wisdom! It knows how to make use of time that is, it actually changes itself into timeso as to minimize the possibilities of damage.
   Its plain to see that, left to itself in its full power of transformation and progress, this flame of aspiration, this flame of Agni would have scant consideration for the result of the process the result of the process is that fire burns. And there could be mishaps in the functioning of the organs. All the organs must undergo a transformation, but were it too rapid and too sudden, well, everything would go out of whack. The machine would simply explode. But this Wisdom doesnt come from the universal consciousness (which I dont really think is so wise!), its infinitely higher: the Supreme Wisdom. Something so wonderful! It foresees things the universal forces in their universal play would overlooka wonder!
  --
   Oh, such humorous things happen. The other day I saw T. Her old mother lives in Moscow; shes very old and on her deathbed, and has asked T. to come see her. So T. is going to go there. Its a risky adventure. She wrote to ask if she could see me before leaving (I dont see anyone and I had no intention of receiving her, but it was decided in spite of me and I let her come). She had been told not to speak, but thats impossible for such a chatterbox! So she began by lamenting (probably thinking it was the thing to do) over my serious illness and god knows what else I didnt listen. I simply told her, No, its not that, its the yoga. Then, with the effervescence of an ignorant child: Yoga! But you shouldnt be doing yoga! You shouldnt be. Just then, the Lords face came (the Lords face often takes on Sri Aurobindos appearancean idealized Sri Aurobindo, not exactly as he was physically), and it came here (right up against Mothers face), and it was blue. Then It made my finger touch her cheek, like this (Mother seems to tap T.s cheek), and It told that child, Little children dont know what theyre talking about. And it was so thoroughly Him! He was speaking and I saw only Him, his appearance: Little children dont know what theyre talking about.
   I dont know how I looked (I was enjoying myself enormously), but she must have felt something (she didnt say a word), she must at least have felt something strange because a shudder went through her being. And I was told that when she left, she said, I may come back before I leave, but I wont ask to see Mother! (Mother laughs.)

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   The old way of yoga failed to bring about the harmony or unity of Spirit and life: it instead dismissed the world as Maya [Illusion] or a transient Play. The result has been loss of life-power and the degeneration of India. As was said in the Gita, These peoples would pe rish if I did not do worksthese peoples of India have truly gone down to ruin. A few sannyasins and bairagis [renunciants] to be saintly and perfect and liberated, a few bhaktas [lovers of God] to dance in a mad ecstasy of love and sweet emotion and Ananda [Bliss], and a whole race to become lifeless, void of intelligence, sunk in deep tamas [inertia]is this the effect of true spirituality? No, we must first attain all the partial experiences possible on the mental level and flood the mind with spiritual delight and illumine it with spiritual light, but afterwards we must rise above. If we cannot rise above, to the supramental level, that is, it is hardly possible to know the worlds final secret and the problem it raises remains unsolved. There, the ignorance which creates a duality of opposition between the Spirit and Matter, between truth of spirit and truth of life, disappears. There one need no longer call the world Maya. The world is the eternal Play of God, the eternal manifestation of the Self. Then it becomes possible to fully know and fully realize Godto do what is said in the Gita, To know Me integrally. The physical body, the life, the mind and understanding, the supermind and the Ananda these are the spirits five levels. The higher man rises on this ascent the nearer he comes to the state of that highest perfection open to his spiritual evolution. rising to the Supermind, it becomes easy to rise to the Ananda. One attains a firm foundation in the condition of the indivisible and infinite Ananda, not only in the timeless Parabrahman [Absolute] but in the body, in life, in the world. The integral being, the integral consciousness, the integral Ananda blossoms out and takes form in life. This is the central clue of my yoga, its fundamental principle.
   This is no easy change to make. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this siddhi will be complete, then I am absolutely certain that through me God will give to others the siddhi of the Supermind with less effort. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in Gods appointed time. I have no hasty or disorderly impulse to rush into the field of work in the strength of the little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but Gods. I will listen to no other call; when God moves me then I will move.
   I know very well that Bengal is not really ready. The spiritual flood which has come is for the most part a new form of the old. It is not the real transformation. However this too was needed. Bengal has been awakening in itself the old yogas and exhausting their samskaras [old habitual tendencies], extracting their essence and with it fertilizing the soil. At first it was the time of VedantaAdwaita, Sannyasa, Shankaras Maya and the rest. It is now the turn of Vaishnava DharmaLila, love, the intoxication of emotional experience. All this is very old, unfitted for the new age and will not endure for such excitement has no capacity to last. But the merit of the Vaishnava Bhava [emotional enthusiasm] is that it keeps a connexion between God and the world and gives a meaning to life; but since it is a partial bhava the whole connexion, the full meaning is not there. The tendency to create sects which you have noticed was inevitable. The nature of the mind is to take a part and call it the whole and exclude all other parts. The Siddha [illuminated being] who brings the bhava, although he leans on its partial aspect, yet keeps some knowledge of the integral whole, even though he may not be able to give it form. But his disciples do not get that knowledge precisely because it is not in a form. They are tying up their little bundles, let them. The bundles will open of themselves when God manifests himself fully. These things are the signs of incompleteness and immaturity. I am not disturbed by them. Let the force of spirituality play in the country in whatever way and in as many sects as may be. Afterwards we shall see. This is the infancy or the embryonic condition of the new age. It is a first hint, not even the beginning.
  --
   Why have I left politics? Because the politics of the country is not a genuine thing belonging to India. It is an importation from Europe and an imitation. At one time there was a need of it. We also have done politics of the European kind. If we had not done it, the country would not have risen and we too would not have gained experience and attained full development. There is still some need of it, not so much in Bengal as in the other provinces of India. But the time has come to stop the shadow from extending and to seize on the reality. We must get to the true soul of India and in its image fashion all works.
   People now talk of spiritualizing politics. Its result will be, if there be any permanent result, some kind of Indianized Bolshevism. Even to that kind of work I have no objection. Let each man do according to his inspiration. But that is not the real thing. If one pours the spiritual power into all these impure forms the water of the Causal ocean into raw vesselsei ther the raw vessels will break and the water will be spilt and lost or the spiritual power will evaporate and only the impure form remain. In all fields it is the same. I can give the spiritual power but that power will be expended in making the image of an ape and setting it up in the temple of Shiva. If the ape is endowed with life and made powerful, he may play the part of the devotee Hanuman and do much work for Rama,2 so long as that life and that power remain. But what we want in the Temple of India is not Hanuman, but the god, the avatar, Rama himself.

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   But then what is this consciousness we feel like a force inside us? For instance, sometimes in meditation it rises, then descends; its not fixed anywhere. What is this consciousness?
   The Shakti!
   Some receive it from above; for others, it rises from below (gesture to the base of the spine). As I once told you, the old system always proceeds from below upwards, while Sri Aurobindo pulls from above downwards. This becomes very clear in meditation (well, in yoga, in yogic experience): for those who follow the old system, its invariably the kundalini at the base [of the spine] rising from center to center, center to center, until the lotus (in an ironic tone) bursts open here gesture at the crown of the head). With Sri Aurobindo, it comes like this (gesture of descending Force) and then settles here (above the head); it enters, and from there it comes down, down, down, everywhere, to the very bottom, and even below the feet the subconscientand lower still, the inconscient.
   Its the Shakti. He said, you know (I am still translating it), that the shakti drawn up from below (this is what happens in the individual process) is already what could be called a veiled shakti (it has power, but it is veiled). While the Shakti drawn down from above is a PURE Shakti; and if it can be brought down carefully and slowly enough so that it isnt (how shall I put it?) polluted or, in any case, obscured as it enters matter, then the result is immediately much better. As he has explained, if you start out with this feeling of a great power in yourself (because its always a great power no matter where it awakens), theres inevitably a danger of the ego meddling in. But if it comes pure and you are very careful to keep it pure, not to rush the movement but let it purify as it descends, then half the work is done.
   Its a problem. When you contact the Supraconscient and the Shakti emerges at the crown of the head, its something rising from below, isnt it? Is it then another movement, an ascending movement?
   That is the consciousness of the jiva [soul], the personal, individual consciousness.
  --
   Mother is referring to a letter of Sri Aurobindo's which Satprem had quoted in his manuscript: "... in the calm mind, it is the substance of the mental being that is still, so still that nothing disturbs it. If thoughts or activities come, they do not rise at all out of the mind, but they come from outside and cross the mind as a flight of birds crosses the sky in a windless air. It passes, disturbs nothing, leaving no trace. Even if a thousand images or the most violent events pass across it, the calm stillness remains as if the very texture of the mind were a substance of eternal and indestructible peace. A mind that has achieved this calmness can begin to act, even intensely and powerfully, but it will keep its fundamental stillnessoriginating nothing from itself but receiving from Above and giving it a mental form without adding anything of its own, calmly, dispassionately, though with the joy of the Truth and the happy power and light of its passage."
   Cent. Ed., XXIII. 637.

0 1962-09-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   There may be a very dim and subdued lightnot bright, I mean but its self-luminous. And so the higher you rise, the more brilliant and uniform light becomes.
   ***

0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its powers have come from the eternal heights And plunged into the inconscient dim Abyss And risen from it to do their marvelous work.
   ***

0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
   But this overmental region, this region of the gods with the power to govern the universe and, PARTIALLY, the earth, does have its own reality. You can come into contact with it and use it; the Vedic forefa thers used it, occultists use it, even Tantrics use it. But theres another path which, distrusting the gods, bypasses them through a kind of intellectual asceticism, as it were, wary of forms, of images, and differing expressions, which rises straight as an arrow, proud and pure, towards the supramental Light. That is a living experience.
   Sri Aurobindo preached the integral yoga which includes everything, so one can have all the experiences. Indeed, the universe was clearly created as a field of experience. Some people prefer the short, straight and narrow paths thats their business. Others like to dawdle along the wayand thats their business! And some are drawn to have all the experiences, and thus they often wander for a long time through the overmental world. And of course, the vast majority of those who have RELIGIOUS aspirations are thus put in touch with various deities, where they stopits enough for them.
  --
   This must refer to the colloquy of rishi Agastya and Indra (The Secret of The Veda, Cent. Ed., X. 241), commented on by Mother in the 1961 Agenda (Vol. II, p. 37).
   ***

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   One sometimes even goes to a great deal of trouble to explain things to Him: Its this way, You see, thats how it is. And when youre finished, you realize. Oh, that reminds me of an experience I had one night two years ago. It was the first time the Supermind entered the cells of my body, and it had risen up to the brain. So the brain found itself in the presence of something (laughing) considerably more powerful than it was used to receiving! And, like the idiot it is, it got worried. As for me (gesture above or beyond), I saw it all, I saw that the brain was getting worried, so I tried to tell it what a nitwit it was and to just keep still. It did keep still, but you know, it was really seething away in there, as if it were about to explode. So I said, All right now, lets go see Sri Aurobindo and ask him what to do. Immediately everything became utterly calm and I woke up in Sri Aurobindos house in the subtle physicala very material sensation, with everything quite concrete. So I arrived, or rather not I but the body-consciousness arrived2 and started explaining to Sri Aurobindo what had happenedit was very excited, talking and talking. The response was a sort of inscrutable smile and then nothing. He simply looked. An inscrutable smilenot a word. All the excitement died away. A face out of eternity. The excitement died away. Then it was time for Sri Aurobindos lunch (people eat therein another way). So as not to disturb him, I went into the next room. He came in after some time and stood before me (Imy physical being, that is, my physical consciousness had had time to calm down). I knelt down and took his hand (a MUCH clearer sensation than anything physical, mon petit!); I kissed his hand. He simply said, Oh! This is better. (Mother laughs.)
   I am skipping all the details (it was a long thing, lasting an hour), but suddenly he went out of the room, leaving me alone (after expressing what he wanted to tell me with a gesture, which I understood). And then I simply seemed to take a step (gesture of crossing a threshold), and I found myself lying in my bed again. And at that moment I said to myself, Really! We make all kinds of complications, and its so simple: you just have to go like this (same gesture) and there you are; then you go like that (same gesture in the opposite direction) and youre back here.

0 1962-10-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   In short, when one rises to that Origin, one finds a single vibration, which can be expressed as music or thought or architectural or pictorial formsis that right?
   Yes, but it goes through specific transformations en route. It passes through one zone or another, where it undergoes transformations to adapt itself to the particular mode of expression. The waves of music are one particular mode of expression of those colored wavesthey should really be called luminous waves, for they are self-luminous. Waves of colored light. Great waves of colored light.

0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   Because my impression was that the higher I rise, the more I notice things below. I wasnt making a doctrine or theory of it, of course I got rid of that habit a long time ago. But I was looking at it, merely taking note of the fact, without telling myself it was for this or that reason (as you explain here in your book). I observed the phenomenon and was able to say: the more I feel this constant, luminous Presence, the more I see those things. So it has become very clear to me that it is impossible to manifest THAT integrally without everything below being offered up to the Light.
   My method is essentially very simple: for each thing that comes, I say, Here, Lord, its for You; change it, transform it. A work of offering and dedication (gesture of presenting something to the Light). And this morning there was a sort of replynot exactly to a question, but as though I were wondering How do I do it? (because the Lord tells me I am here for His work), How do I do His work? Whats the new way of doing the Work? We know all the old ways, but whats the new way? And the reply came, very concrete, without words: By bringing the two extremes together. Everything you see, everything that comes to you or that you discover is automatically put in the presence of the Most High, of the Supreme. You join the two extremes. Your whole work is to make the junction.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   In Xs case, his personal contact rises to the heights, but its purely personal. While his overall vision (I am not saying universal: overall) stops at the vital-physical plane, with a touch of the mental, and THATS ALL. Theres a contradiction between his personal possibility, which reaches very high (although on quite a tenuous peak), and his overall vision. When his attention turns outward, it is very limited; it may be terrestrial, but its its crusted over, so to speak.
   So thats the explanation I gave. But the truth.
  --
   I do not know why you want a line of thought to be indicated to you for your guidance in the affair of Korea. There is nothing to hesitate about there, the whole affair is as plain as a pike-staff. It is the first move in the Communist plan of campaign to dominate and take possession first of these northern parts and then of South East Asia as a preliminary to their manoeuvres with regard to the rest of the continentin passing, Tibet as a gate opening to India.9 If they succeed, there is no reason why domination of the whole world should not follow by steps until they are ready to deal with America. That is, provided the war can be staved off with America until Stalin can choose his time. Truman seems to have understood the situation if we can judge from his moves in Korea, but it is to be seen whether he is strong enough and determined enough to carry the matter through. The measures he has taken are likely to be incomplete and unsuccessful, since they do not include any actual military intervention except on sea and in the air. That seems to be the situation; we have to see how it develops. One thing is certain that if there is too much shillyshallying and if America gives up now her defence of Korea, she may be driven to yield position after position until it is too late: at one point or another she will have to stand and face the necessity of drastic action even if it leads to war. Stalin also seems not to be ready to face at once the risk of a world war and, if so, Truman can turn the tables on him by constantly facing him with the onus of either taking that risk or yielding position after position to America. I think that is all that I can see at present; for the moment the situation is as grave as it can be.10
   Sri Aurobindo

0 1962-12-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   This cleansing of the middle ground is the whole story of Sri Aurobindo and the Mother I had been dredging, dredging, dredging the mire of the subconscious. The supramental light was coming down before November,2 but afterwards all the mud arose and it stopped.3 Once again Sri Aurobindo verified, not individually this time but collectively, that if one pulls down too strong a light, the violated darkness below is made to moan. It is noteworthy that each time Sri Aurobindo and the Mother had some new experience marking a progress in the transformation, this progress automatically materialized in the consciousness of the disciples, without their even knowing anything about it, as a period of increased difficulties, sometimes even revolts or illnesses, as though everything were grating and grinding. But then, one begins to understand the mechanism. If a pygmy were abruptly subjected to the simple mental light of a cultivated man, we would probably see the poor fellow traumatized and driven mad by the subterranean revolutions within him. There is still too much jungle beneath the surface. The world is still full of jungle, thats the crux of the matter in a word; our mental colonization is a minuscule crust plastered over a barely dry quaternary. And the battle seems endless; one digs and digs, said the rishis, and the deeper one digs, the more the bottom seems to recede: I have been digging, digging. Many autumns have I been toiling night and day, the dawns aging me. Age is diminishing the glory of our bodies. Thus, thousands of years ago, lamented Lopamudra, wife of rishi Agastya, who was also seeking transformation. But Agastya doesnt lose heart, and his reply is magnificently characte ristic of the conquerors the rishis were: Not in vain is the labor which the gods protect. Let us relish all the contesting forces, let us conquer indeed even here, let us run this battle race of a hundred leadings.
   (Rig-Veda I.179)

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yesterday evening (was it yesterday? No, the day before), when I went out on the balcony-terrace,3 the difference in perception between the consciousness I have now and the one I had before felt enormous! Before, as I have always said, I would stay there, call the Lord, be in His presence, and only when He withdrew would I come in again thats how it was. And I had a certain relationship with people, things, the outside world (outside, well, not outsideanyway, the world). The day before yesterday, when I went to the balcony, I wasnt thinking of anything or observing anything, I simply went I didnt want to know what was going on, it didnt interest me, I wasnt observing. The other experience [of the previous balcony, one year ago] seemed to go back centuries! It was so much OTHER! And so spontaneous, so natural, and so immense too! The earth was tiny. Yet it was very much here: I wasnt over there, the BODY itself was feeling that way. And at the same time (I was two floors above people), every time I looked, I recognized scores and scores of people, they seemed to leap to my eyesa crystal clear vision, much sharper (the vision I had before was always a bit hazy because what I saw wasnt entirely physical: I saw the movement of forces), and yesterday, it was as if as if I had risen above the very possibility of haziness! It was far less physicalFAR MORE accurate.4
   Formerly too, I used to sense the Force, the Consciousness, the Power concentrated in a particular point and then spreading out. While here, there was an IMMENSITY of Power, of Light, of Consciousness, of perception, concentrated in a tiny point: the people gathered there.
  --
   The balcony is quite interesting. Because it suddenly made me notice a change I was unaware of. Like a rapid rise I had been completely unaware of. My only awareness is that at EVERY moment, if I stop talking or listening or working, at every moment, its like great beatific wings, as vast as the world, beating slowly, like that.
   A feeling of immense wingsnot two: all around and stretching out everywhere.

0 1963-03-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   With a sort of incomprehensible comprehension, we are reminded of the words of the Vedic rishis: "He uncovered the two worlds, eternal and in ONE nest."
   Rig-Veda, I.62.7

0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   Once I told you about an experience I had, I told you that every time a divine manifestation occurs (what is called an Avatar), theres always a particular angle of quest, in the sense of an intense NEED urging men along the road of evolution towards the Goal, the Transformation, and each avatar saw from a particular angle, believing it to be THE Goal.1 When I had that experience, I saw it was the need for Immortality that drove the Vedic rishis. It came back to me yesterday, and I noted it down:
   (Mother reads a handwritten note)
   The Vedic rishis thirsted for Immortality,
   Buddha wanted Permanence.
  --
   The nations of the world legitimize that destructive madness of the arms race by saying its a way to prevent destruction through fear thats futile. As an argument, its futile, but thats the way they think. Its part of that same thirst or need for Security: nothing can be achieved except in peace, nothing can be arrived at except in peace, nothing can be realized except in peacewe need peace, individually, collectively, globally. So lets make horrifying weapons of destruction so that men will be so frightened that nothing will happenhow childish! But thats the current state of mind. It is still one of those in English they say device, a ploy (its not a ploy, its a meansbetween ploy and means) to urge the human race on towards its evolutionary goal. And for that, we must catch hold of the Divine: its a means of catching hold of the Divine. For there is nothingnothing, nothing exists from the point of view of Security, except the Supreme. If we ARE the Supreme, that is to say, the supreme Consciousness, supreme Power, supreme Existence, then there is Securityoutside of that, there is none. Because everything is in perpetual motion. What exists at one moment in time, as Sri Aurobindo says (time is an unbroken succession of moments), what exists at a given moment no longer exists the next, so theres no security. Its the same experience, seen from another angle, as that of Buddha, who said there was no permanence. And basically, the rishis saw only from the angle of human existence, thats why they were after Immortality. It all boils down to the same thing.
   (Mother remains in contemplation)

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Oh, mon petit, theyre excellent, dont speak ill of your meditations, theyre perfect! I have rarely seen such peace. Because I have seen many meditations with some peace, but generally a very tamasic, heavy peace. But this kind of peace that rises and turns into a white bliss, thats very rare. Very rare. And its the same every time: regular, automatic, effortless; its your natural state. I dont know if you had it before coming here, I cant say.
   No, with you it becomes very concrete. When Im alone, the perception is more vague; with you, I almost seem to see.

0 1963-04-29, #Agenda Vol 04, #The Mother, #Integral Yoga
   On Friday X gave me a new mantra, then the next day he told me that during his puja he received an order to the effect that this mantra was not suitable and he should give me another one. I am supposed to receive the new mantra tomorrow, Tuesday. X said this mantra would be final and with effect. I do hope so, for I would really like to be through with all these changes and preparations and delays, to have the Word, as the rishis said, and fix myself on it. I would like not to return to Rameshwaram any more and to be through with these dillydallyings. Anyway, Ill have to wait for another three days after receiving the new mantra, so that X can see whether it has the desired effect. So I cannot leave until Thursday.
   I hope this time it will be final and everything will settle into the true Rhythm.

0 1963-05-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   The effect on others is increasing considerably, though it too isnt the result of an attempt in that direction, not at all: those things are automatic. Yet, as I said, at certain seconds, there rises something that wills. Wills, but not in the ordinary way: something that its between knowing, seeing and willing. A little something that has something of all three and is as hard as diamond (oh, how can I explain it? I dont know, there are no words for it), it has something of the emotive vibration, but thats not it; it has nothing to do with anything intellectual, nothing at all; its neither intellectual vision nor supramental knowledge, thats not it, its something else. It is a diamondlike, live forcelive, living. And thats all-powerful. But extremely fleetingit immediately gets covered over by a heap of things, like visions, supramental vision, understanding, discernmentall this has become a constant mass, you understand.
   From the standpoint of sensitivity or sensation (I dont know what to call it), when the body rests and enters the static state of pure Existence Before, it was (or gave) a sense of total immobilitynot something motionless: a non-movement, I dont know; not the opposition between something motionless and something in motion, not that the absence of any possibility of movement. But now, as it happens, the body has the sense not only of a terrestrial movement, but of a universal movement so fantastically rapid that it is imperceptible, beyond perception. As if beyond Being and Non-Being, there were a something thats both I mean, that doesnt move WITHIN a space but is both beyond immobility and beyond movement, in the sense that its so rapid as to be absolutely imperceptible to ALL the senses (I dont mean merely the physical senses), all the senses in all the worlds.

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   If I could only have the Word, as the rishis said, the true mantra, I would keep at it, Id do hours of japa if necessary, but I would go right to the end. Its as if I were told, See this plot of land, there are ten million cubic feet of earth to dig, and at the end of it is freedom. Well, Id set to it, whatever the time needed, because Id know there is an end. But for that you need a pickaxe.
   Nobody can give you the true mantra. Its not something that is given: its something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being then it has power, because its not something that comes from outside, its your very own cry.
  --
   The drawing starts here (Mother draws the first half of the 8): its the Supreme leaning forward. Then, Nature in its base, Nature in sleep (the base of the 8). And here (the top of the 8), I put two little drawings (as if to symbolize an eye, a nose and a mouth) to evoke the summit of consciousness. So the Supreme is leaning forward like this and Nature rises like this (Mother draws the second half of the 8). All this (the top of the 8) is golden, then it becomes p rismatic (the middle of the 8), and deep blue here (the base of the 8), in the most material part of the creation, and the blue becomes lighter and lighter (going upward again), and finally golden. Perpetually.
   Eight is the symbol of infinity for mathematicians ().
  --
   Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to itmy mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantrait came spontaneously, but it was something written very long ago. The two things are different."
   Such is the case, for example, of Anandamayi-M, who was said to be hysterical because of the strange gestures she made during her meditations, until it turned out that they were ritual asanas and mudras which she performed spontaneously.

0 1963-05-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Mother asks for a box of paints to demonstrate practically the gradation of colors of the levels of consciousness, from the most material Nature to the Supreme. The point is to illustrate the symbol of Infinity, the figure 8, which Mother explained in the conversation of May 11: the infinite play of the Supreme reaching down to Nature and Nature rising toward the Supreme. Mother speaks in English in the presence of a disciple, who is a painter, so that he may convey her explanations to H., the disciple who is preparing illustrations for "Savitri".)
   Of course, all these things are lights, so you cant reproduce them. But still, it must be a violet that is not dull and not dark (Mother starts from the most material Nature). What she has put is too red, but if its too blue, it wont be good eitheryou understand the difficulty? Then after violet there is blue, which must be truly blue, not too light, but it must be a bright blue. Not too light because there are three consecutive blues: there is the blue of the Mind, and then comes the Higher Mind, which is paler, and then the Illumined Mind, which is the color of the flag [Mothers flag], a silver blue, but naturally paler than that. And after this comes yellow, a yellow that is the yellow of the Intuitive Mind; it must not be golden, it must be the color of cadmium. Then after this yellow, which is pale, we have the Overmind with all the colors they must all be bright colors, not dark: blue, red, green, violet, purple, yellow, all of them, all the colors. And after that, we then have all the golds of the Supermind, with its three layers. And then, after that, there is one layer of golden whiteit is white, but a golden white. After this golden white, there is silver whitesilver white: how can I explain that? (H. has sent me some ridiculous pictures of a sun shining on waterit has nothing to do with that.) If you put silver, silver gray (Mother shows a silver box nearby shining brilliantly in the sun), silver gray together with white that is, it is white, but if you put the four whites together you see the difference. There is a white white, then there is a white with a touch of pink, then a silvery white and a golden white. It makes four worlds.
  --
   But there is always something which says that the risk is great for We are toostill too cautious. Or is it a lack of faith? But its a lack of knowledge more than a lack of faith, because if we say, Whatever happens is the Lords Will, and if the experiment dissolves the body, well, it only shows He willed it, then there is no need to worry. And its true, you live in this idea, you feel this way, you sense this way; but there is something on the outside or from the outside that says, Thats all very well, but is this need or inclination to experiment legitimate? Couldnt the same knowledge be obtained without running so great a risk?
   Thats the kind of problem you have to face.

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   What seems bizarre to those who have gone beyond the petty, purely terrestrial limitshuman terrestrial limitsis that belief in a SINGLE divine manifestation on the earth; all the religions are based on that, everyone says, Ch rist was the only one, or Buddha was the only one, or elsewhere Mohammed was the only one, and so forth. Well, that only one is something IMPOSSIBLE as soon as you rise a little above the ordinary earth atmosphere it appears childish. You can understand the thing and accept it only as a sort of recurrent movement of the divine Consciousness on the earth.
   Of course, officially there is only Ch rist; maybe for this man [Paul VI], he is still the greatest, but I would be surp rised if he thought Ch rist was the only one. Only, Ch rist has to be the only oneyoud cut out your own tongue rather than say hes not!

0 1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   Ill give you the example of what Pavitra told me yesterday: he always used to go out of his body in his aspiration and to rise very high I told him a hundred times that he shouldnt do it, it wasnt good (for HIM; to another I would have said to do it). He never understood, and every time he meditated, brrt! he would go out of his body. Then the other day he told me, Ah, now Ive understood! I was always seeking Mother up above, till suddenly I couldnt find anything any more. So I concentrated here [in the body], and I found Mother immediately. And he added, Its because now Mother is here! (Mother laughs) I didnt explain anything, but that was exactly the point!
   I didnt tell him anything, but I smiled as though he had made a discovery!

0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   I must now bring myself to write to you. With regret and sadness, I confess, since it is to inform you that we do not think it possible to publish your book Sri Aurobindo or the Adventure of Consciousness. I confess that what prevented me from writing to you earlier is not so much the fear of causing you pain, for you are able to rise above the shock such news cannot but cause, as the fact that I knew it would be impossible to explain our reasons to you. Frankly, we cannot really understand this book. And how to explain the reasons for not understanding something? As for me, I often had the feeling of passing from one plane to another, from the level of fact to that of conjecture, from the level of logic (with defined terms as a starting point) to that of presupposition (within a coherence unconnected with the knowledge you offer). I know that all this is disputable. I also know or guess that behind those pages lies an entire lived experience, but one doesnt feel the reader can participate in it. For what reason? Once again, I cannot say. The readers blindness, quite possibly. The minds limitation, too. But a book must build a bridge, pierce the screen, and there are doubtless cases in which doing so no longer depends on the author. I must therefore return this manuscript to you.
   (signed: P.A.L.)

0 1963-07-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   The importance of the body is obvious; it is because he has developed or been given a body and brain capable of receiving and serving a progressive mental illumination that man has risen above the animal. Equally, it can only be by developing a body or at least a functioning of the physical instrument capable of receiving and serving a still higher illumination that he will rise above himself and realise, not merely in thought and in his internal being but in life, a perfectly divine manhood. Otherwise either the promise of Life is cancelled, its meaning annulled and earthly being can only realise Sachchidananda by abolishing itself, by shedding from it mind, life and body and returning to the pure Infinite, or else man is not the divine instrument, there is a destined limit to the consciously progressive power which distinguishes him from all other terrestrial existences and as he has replaced them in the front of things, so another must eventually replace him and assume his heritage.
   (The Life Divine, XVIII.231)

0 1963-07-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   Ive seen thousands of cases, you know, but its the first time Ive seen that! And he had a remarkable knowledge, because in order not to risk any hitch, he clung to his son and urged him to come to me so as to make sure of reaching me without mishap, without any interference from the adverse forces, from currents and all sorts of things. He clung to his son, who was quite unaware of it, except that something in him WANTED him to come to me. And the poor son was crying; I told him, Dont worry, he is very happy! (Mother laughs)
   And lovely! A lovely thing. The sight of it filled me with joyso happy, so happy, he seemed to be saying, At last I am with you! I wont budge now, no one can take me away. This small.

0 1963-08-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   And it seems to be reflected in circumstances: everyone seems to be, if not at the peak of his difficulties, at least a good way up (!) Disharmony, conflict, chaos appear to have reached their highest (I hope they wont rise any higher, because as it is its hardly bearable). From morning till night, without letup, quarrels, discontent, demands oh, dissatisfaction, grumblings, all the time, all the time, with a sort of simmeringa simmering of disorder and dissatisfaction. (Mother points to a stack of letters): see all thatwhich I am supposed to answer, naturally.
   ***

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   At times For the body its a constant worka constant laborvery tiny, of every instant, an unceasing effort, with, so to say, an imperceptible result (externally at any rate, quite nonexistent), so for someone who doesnt have my consciousness, its perfectly obvious that the body appears to wear out and age, to be slowly heading for decomposition: thats in everyones atmosphere and consciousness (Mother laughs), its the kind of appreciation and vibration thats being thrown all the time on this poor body, which besides is quite conscious of its infirmityit doesnt entertain any illusions! But that quiet, peaceful, but UNCEASING endurance in the effort of transformation makes it sometimes yearn for a little ecstasynot as an abolition or annihilation, not at all, but it seems to be saying, Oh, Lord, I beg you, let me be You in all tranquillity. In fact, thats its prayer every evening when people are supposed to leave it in peace (unfortunately they leave it in peace physically, but mentally they dont). But that I could cut off, I learned to cut off long, long ago, I could cut off, but something, I mean somewhere, someone doesnt approve! (Mother laughs) Obviously what the Someone the great Someonewants to see realized is perfect peace, perfect rest, and joy, a passive joy (not too active; a passive joy is enough), a passive, constant joy, WITHOUT forsaking the work. In other words, the individual experience isnt regarded as all-importantvery far from it: the help given to the whole, the leaven which makes the whole rise, is AT LEAST equally important. Ultimately, thats probably the major reason for persisting in this body.
   Nothing inside asks any questions, there are no problems there; all the problems I am talking about are posed by the body, for the body; otherwise, inside, everything is perfect, everything is exactly as it should be. And totally so: what people call good, what they call evil, the beautiful, the ugly, the all that is a small immensity (not a big immensity), a small immensity that is moving more and more towards a progressive realization thats the correct phrasewithin an integral Consciousness which integrally (how should I put it?) enjoys, or I could say, feels the plenitude of what He doesdoes, is and so forth (its all the same thing). But this poor body

0 1963-08-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   Mother may be alluding to the following Apho rism (141): "Nietzsche saw the superman as the lion-soul passing out of camelhood, but the true heraldic device and token of the superman is the lion seated upon the camel which stands upon the cow of plenty. If thou canst not be the slave of all mankind, thou art not fit to be its master, and if thou canst not make thy nature as Vasishtha's cow of plenty with all mankind to draw its wish from her udders, what avails thy leonine supermanhood?" (The rishi Vasishtha had a cow that supplied all that he needed for himself and his ashram, including armies to defend him.)
   ***

0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   Last time, I told you there were those Tantric lights; this time, there was a pale gold, very luminous, very tranquil, and the shape [of the square] was like a somewhat more golden vibration, a little darker (but not dark), and it stayed still a very long time, till suddenly I felt in your consciousness as if something were opening out, relaxing and opening out, like a sort of well-being in your consciousness. And no sooner did that happen than the square began to rise and rise and rise above your head, and there
   Is it the symbol of your meditation or the symbol of your consciousness?The symbol of your consciousness.
  --
   As soon as you felt it, it started rising until as though it merged into an infinite.
   But its good.

0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   On the way, the same thing happened again: I went the usual wayplop! cut off, nothing left, I cant get through; I come back, start another wayplop! cut off, I cant get through. Yet I kept going up (how, I dont know). Then I reached a sort of square terrace-balcony, perfectly square, and ALL its doors were closed. There was no way of going farther: all the doors were closed. Then I see water rising, rising, rising in the ENTIRE building, except the places where the doors were closed. Downstairs (I dont know, I was very high up, maybe on the fourth or fifth floor) the doors were closed, so naturally water could not get in. All the courtyards (large, immense courtyards) were turned into swimming pools. What water! I kept watching it, admiring it; I said to myself, What wonderful water! So clear, so clear, clearer than any I ever saw. Water that was I cant say, it was transparent like like purity itself, it was marvelous. It was rising and rising and rising. I saw in one of the courtyards on my left (a very large courtyard: it had become an immense swimming pool!), I saw a person in a bathing suit come out of the water, as if he had taken his bath in it, and wrap himself up (a very tall person, very tall, who was neither a man nor a woman), he wrapped himself up in a bathrobe, then walked away on the water (!) I was watching this till suddenly I realized that the water was beginning to reach my feet. Then I KNEW: Ah, yes! Theyve decided to do this. I was a little upset: They really could have told me they were going to do this! I thought. Its something they must do regularly. Did they inform some people? (All this in my head, of course.)
   And I kept admiring that water, thinking, But its purity itself! It was reaching my feet, yet I wasnt getting wet. Then I remarked, If I stay here (Because I was standing with my back against closed doors and the building extended beyond them, but in front of me there was nothing, so normally the water should have flowed out that wayhow is it then that it didnt? I dont know the whole thing was quite marvelous!) And it was rising and rising and rising, until it reached my ankles and suddenly triggered something within me I woke up.
   I was at least ten minutes later than my usual time.
  --
   I kept going up, but all the ways I knew stopped short. First I had started up a very large staircase, a magnificent staircase of pink marble, that was the way I had to go upstairs, but just as I turned on the landingplop! impossible to get through. (But how is it? Impossible to get through, yet I went up just the same?..) And I find myself on another landing, I try again to go up from thereplop! stopped, impossible to get through. I try again and find myself on the third landing (but in fact I was on a higher floor, because I had already climbed two flights before I was stopped), I reach the third landing and find myself on a squarea perfect squareedged with a parapet of pink marble, but with reddish veins, very beautiful: very beautiful, it was chiseledmagnificent. Then a door, a sort of bronze door behind me, which was closed. So I watched and saw the water rising and rising (it wasnt water, but it was liquid like water). And in front of me: an immensity. No limits. I seemed to be above all the other houses; there were no trees, no mountains, nothingan immensity, like a perfectly cloudless sky; and it wasnt white, but there was light in it. I was looking down and I saw the water rising and rising and risinglike the Flood. But it wasnt water.
   It will come back until I understand.
  --
   But then, that water rising and rising and rising??
   And everything was very well organized, because all the doors were closed and the water didnt enter where it wasnt supposed to I saw no one drowned, no one in danger. There was no danger for anyone. And there was only one being, a vital being (he wasnt like the others I had seen downstairs). He had had great fun in that water! And he was leaving.
  --
   Before the water reached my feet, while I was watching it rising and rising, I thought, Still, they really could have told me (no, it wasnt me, it was they really could have ANNOUNCED the thing). And at the same time I felt: Why, but its something they do regularly (recurring gesture), they do it regularly, but they should really inform people. But not strongly, simply like something passing [in Mothers thought].
   Not for a second the sense of a danger, not at all. Not for a second.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its still there; even in those who have developed their higher mind, who are able to emerge from that darkness and ignorance, its still there its still there in a sort of mental or vital subconscient. And its so dark! Thoroughly stupid, you know: it can be given hundreds and thousands of proofs, it remains unaffecteda kind of incapacity to understand. And then it constantly rises to the surface, and I am constantly obliged (gesture of offering to the Heights) to present it: This is still there, that is still there, that And I see very well that the distinction between what goes on in this body and its atmosphere, and what goes on in all other bodies is I dont know if the distinction still exists, but its imperceptible. And the consciousness is aware of all those movements as if they were personal to the physical person. But the physical person (Mother touches her body) isnt just this body I am not yet sure whether the physical person isnt the whole earth (for certain things, it is the whole earth), or whether the physical person is the entirety of all the bodies of the people I am in contact with. During the last hours of the night, that is, between 2 and 4, I see precise forms; but those precise forms are themselves representative, meaning there are TYPES and those types take on the image of someone I am in contact with or was in personal contact with. But to me they are types: Oh, its such and such a type but that can be thousands of people. And the action (its always for an action), the action on the person-type has repercussions on all that he represents.
   And thats a labor which seems infiniteendless, at any rate.

0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   You understand, I dont feel any haste I love stones, flowers, plants, animals so much, theyre all so wonderful! It begins to be less pleasant beyond the most unpleasant is human perversionperversion of cruelty, of wickedness, of hardness. You have to rise higher to be able to accept it, to be unaffected by it.
   But that thing I saw yesterday, that bubbly formation of joie de vivre, I saw clearly that its one of the greatest obstaclesone of the greatest obstacles: a vital joy that knows only itself, that knows nothing other than its own vital joy and is PERFECTLY content. I saw it was a great obstacle, because it already contained a sort of reflection of the True Thing. And then, you can only laugh, but there are stern people who say, Youll see when you get sick, youll see when you get old. (All that came because there was a whole work, which represents a whole great drama on the earths scale, there was this and that and that.) What for? Why be stern? Let them be happy, they represent why, its like foam on fresh beer!

0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Everyone is born with (what can I call it?) some special twist (laughing)I know my own twist, I know it quite well! (I dont talk about it because it isnt enjoyable.) But thats what remains last of all. With our idiotic human logic, we think, Thats what should go first, but its not true: its what goes last! Even when it all becomes clear, clear (gesture above), even when you have all the experiences, the habit stays on and it keeps coming back. So you push it back: it rises again from the subconscient; you chase it away: it comes back from outside. So if for one minute you arent on your guard, it shows up againoh, what a nuisance! But Sri Aurobindo wrote about this somewhere, I dont remember the words; I read it very recently, and when I read it, I thought, Ah, there it is! He knew it was that way. So it comforted me, and I thought, All right, then. He said that he who has purified his mind and so on and so forth, who is ready to work towards Perfection (its in the Synthesis, The Yoga of Self-Perfection), He is ready and patient for lapses and the recurrence of old errors, and he works quietly, waiting patiently till the time comes for them to leave. I thought, Very well, thats how it is now. I am patiently waiting for the time when (though I dont miss any opportunity to catch them by the tip of their nose, or the tip of their ear, and to say, Ha, youre still here!).
   The first thing is to detach your consciousness, thats most important. And to say: I-AM-NOT-THIS, its something that has been ADDED, placed to enable me to touch Matter but it isnt me. And then if you say, That is me (gesture upward), youll see that you will be happy, because it is lovelylovely, luminous, sparkling. Its really fine, it has an exceptional quality. And thats you. But you have to say, That is me, and be convinced that its you. Naturally, the old habits come to deny it, but you must know that theyre old habits, nothing else, they dont matter that is you.

0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Oh, (Mother holds up her head) that feeling of the head rising above all that, of emerging above
   But were so totally enslaved to very small things the very small things of the body: its needs (or supposed needs). I see all the entreaties that come from everywhere, and it all revolves around the same thing (even those who think theyve understood that the consciousness must be generalnot collective, but terrestrial theyre slaves to the reactions of their body), it all revolves around two things: sleep-food-sleep-food-sleep (Mother draws a circle). Even with those who profess that they have no interest in those things, they still have the power to cause reactions in their consciousness: a sleepless night or poor digestion, or an upset digestive system there you are. It has the power to weigh down on their faith and to take away its capacity of action. Its a kind of attachmentan involuntary and mechanical attachmentto that need for sleep and that need for food. And I dont mean people who love to eat or lazy people who like to sleep I dont even mean that, which is all the way down, thats not it: I mean those who arent interested in food and would really like to replace sleep with something else, something more interesting, even thoseall, all, all of them.

0 1963-12-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Then I received a letter from M., the captain, saying that they had felt it was a test, the lila2 of the Lord (he called it the lila of the universal Mother) and asking me if it was true. I was happy and answered him that it was true and that I was happy. And everyone told me, They were wonderful. As if doing that performance in the rain had given rise to a kind of will in them, and they were remarkable: everybody was enthusiastic. So instead of saying to the Lord, Thats not nice, I thanked Him heartily! And I laughed, I thought, There you have it! Its always that way.
   And all the experiences come in that way (Mother makes a round, global gesture). It cant be expressed with words; there are a hundred things that come together like that, and which (gesture of round movements within that round totality), and then there is the sense of a light (which might be like a will, but not a will formulated with words), a light that moves within it all and arranges it all, then produces a resultwhich isnt one small thing, one point or one thing: its a mass of things; and its always moving, always in motion, always in a kind of progression towards a more perfect reorganization. And the sense of individual action, of individual participation, of individual will, seems so IDIOTIC that its absolutely impossible to have it. Even if one tried, one couldnt. Once one LIVES that the whole sense of individual importance in all that seems so STUPID, you know, that its absolutely impossible to think that way or feel that way.
  --
   I had another interesting example, with a visitor: a German industrial magnate, it seems. I had seen his photo and found there was something in him I had him come. He entered the room and came in front of me: he didnt know what to do (no one had told him anything). So I looked at him and put some force (Mother slowly lowers her hand), a little, progressively. And all at once (at first he was quite official, it was MISTER So-and-so who was there), all at once his left hand began to rise, like this (gesture of a hand clenched as in trance), all the rest was absolutely still. When I saw that, I smiled and withdrew the force, then let him go. It seems he went downstairs, went into Sri Aurobindos room and started weeping. Afterwards, the next day, he wrote to me and told me in German English that I had been too human: Why have you been too human? He wanted his being to be DESTROYED in order to be born again to the true life.
   That interested me. I thought, Oh, he felt it, he was conscious both of the force and of my withdrawing it. I answered him, True, I spared you, but because it was your first visit! Prepare yourself, I will see you again.

0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   He is a very good man, but very ignorantit seems funny to say that about a pundit, a great pundit who knows Sanskrit better than the head of the Maths [monasteries] of the South, but I say that he lacks this: the opening up above. He has a connection in a straight line (gesture tapering off to a point above), and indeed its very high up, but its a pinpointa sharp point that gives him an experience which is his ALONE: he cannot pass it on to others. You understand, it isnt an immensity rising upward: its a pinpoint.
   Last time, when he came to meditate, just before he came upstairs, all of a sudden I felt the Lord coming (He has a particular way of becoming concrete when He wants me to do something), and He became concrete with the will that I should take advantage of this mans goodwill to widen his consciousness. It was very clear. And He became concrete with a Power, you know, one of those overwhelming Powers and a wonderful Love. It came like that, and he was caught in the Movementwhat he was conscious of, I cannot say. But when he left the room, he said he had had an experience. And this time, he was quite sincere, spontaneous, natural, not trying to to make a show.2 It was very good.

0 1964-02-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   I was looking, and everywhere there were as if the world were made of huge engines with enormous pistons that were fallingyou know, like in engine rooms: they were rising and falling, rising and falling. It was like that everywhere. And it was pounding Matterit was frightful. To such a degree that the body felt pounded.
   It was a compressiona mechanical compression and at the same time (both things at the same time), such an intensity of aspiration! There is in these cells an extraordinary intensity: The Truth, the Truth, the Truth1 Then, in the middle of all this, I went into a state of very deep trance, a sort of samadhi, from which I emerged five hours laterit lasted from 10 at night to 3 in the morningfive hours later, beatific, and conscious that I had been conscious all the time, but of something inexpressible. And what a light! A light, a light a fantastic light.
  --
   Like this, a pounding: you know, those machines that rise and fall and rise and fall. And there were scores and scores and scores of them it was endless.
   But then (laughing), this poor body was lying underneath! I even heard (although I was in trance), I heard my body letting out little cries, Ah! ah! Just a little ah!

0 1964-03-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   As for me, I only saw one thing: on the morning of the 29th, I woke up (woke up, I mean got up) with the consciousness the Vedic rishis called the straight consciousness, the one that comes straight from the Lord the Truth-Consciousness, basically. It was absolutely quiet, calm, but with a sort of supersensation of an absolute well-being. Well-being, securityyes, a securityan indescribable peace, without the contrast of opposites. And it lasted about three hours, continuously, solidly, effortlessly (I didnt make any effort to keep it). I only had a definite perception that it was what they called the consciousness of truth and immortality, along with a perception (an observation, rather), fairly clear and precise, of the way in which it becomes crookedness (you know their word).
   I hadnt tried to have that experience, I hadnt thought about it or anythingit came as something massive, and it stayed. But I had the feeling it was individual: I didnt feel it was something descending on earth. I felt it was something given to me, given to this body. Thats why I didnt attach much importance to it. The feeling of a grace given to this body. And it didnt leave tillit hasnt left, but it has been little by little and very slowly veiled by you know, that chaos of work, which has never been so chaotic and feve rish at the same time.1 For about two weeks, it has been appalling. We havent come out of it yet. It has veiled that state FOR ME. But I clearly felt it was something GIVEN to this body.

0 1964-03-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   And this Vibration (which I feel and see) gives the feeling of a fire. Thats probably what the Vedic rishis translated as the Flamein the human consciousness, in man, in Matter. They always spoke of a Flame.1 It is indeed a vibration with the intensity of a higher fire.
   The body even felt several times, when the Work was very concentrated or condensed, that it is the equivalent of a fever.

0 1964-07-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Recently, on July 20, S. enters the hospital for the second operation. The American doctor keeps him two days, three days, then tells him, I cant, I wont run that risk. It seems that during those three months, he had operated on several people for whom it was also a second operation, on the other side, as for S., and all of them ended in hemorrhage, paralysis, or death. So the American doctor declared, I wont run the risk. S. replied, It doesnt matter to me, Id rather die than be crippled. But this American very cleverly told him, I wont do anything without the permission of your Mother! So they sent me a telegram saying that the American doctor refused to operate because it was too dangerous, and they asked for my opinion. I answered, No operation.
   At the same time, there was a telegram from E. (who wanted to be present at the operation), an exultant telegram saying that for her (E.), it was proof that S. would be cured not by surgery, but by a supramental intervention. She said it to S. too, who was rather unhappy (!) Anyway, he is coming back.

0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   We know nothing, we know nothing, nothing. All the rules Naturally, the inner experience and the inside are very fine, theres no question. But that sort of tension every minute in your every movement You know, to do EXACTLY what should be done, to say exactly what should be said the exact thing in every movement You must pay attention to everything, be tensed for everything: its a constant, constant tension. Or if you take the other attitude, trust the divine Grace and let the Lord take care of everything, isnt there a risk that it will end in the bodys disintegration? Rationally I know, but its the body that should know!
   When there is someone who has made the experiment and naturally has Wisdom, its so simple! Before, whenever there was the slightest difficulty, I didnt even need to say anything to Sri Aurobindo, everything would sort itself out. Now, I am the one who is doing the work, I have no one to turn to, no one has done it! So this, too, makes for a sort of tension.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   In this connection, there has been a whole period of study of this subject, on the purely physical level. To rise above all possibility of error, you tend to eliminate the opportunities for error; for instance, if you dont want to utter unnecessary words, you stop speaking. People who make a vow of silence imagine it gives a control over speech thats not true! It only eliminates the opportunities to speak, and therefore of saying unnecessary things. For food, its the same problem: how to eat only just what is needed? In the transitional state we find ourselves in, we no longer want to live that wholly animal life based on material exchanges and food, but it would be folly to think we have reached the state in which the body can live on without any food at all (still, there is already a big difference, since they are trying to find the nutritional essence in foods in order to reduce their volume); but the natural tendency is fastingwhich is a mistake!
   For fear of acting wrongly, we stop doing anything; for fear of speaking wrongly, we stop saying anything; for fear of eating for the pleasure of eating, we stop eating anything thats not freedom, its simply reducing the manifestation to its minimum. And the natural outcome is Nirvana. But if the Lord wanted only Nirvana, there would be only Nirvana! He obviously conceives the coexistence of all opposites and that, to Him, must be the beginning of a totality. So, of course, you may, if you feel that you are meant for that, choose only one of His manifestations, that is to say, the absence of manifestation. But thats still a limitation. And its not the only way of finding Him, far from it!
  --
   Announcing publicly what you intend to do helps considerably. It may give rise to objections, contempt, conflicts, but thats largely made up for by the public expectation, if we may say so: by what others expect from you. That was certainly the reason for those robes: to let people know. Obviously, you may incur the contempt and ill will of some people, but there are all those who feel, I mustnt touch this, I mustnt have anything to do with it, its not my concern.
   I dont know why, it has always seemed to me to be showing offit may not be that, and in certain cases it isnt, but still its a way of telling people, Ah! Here is what I am. And as I said, it may help, but there are drawbacks.

0 1964-09-23, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its very subtle there is something to be found; and its something that, obviously, I havent found because it keeps coming back again and again. At times, I even say, Oh, for Peace, Peace, Peace but then I feel it is a weakness. I say, To let myself go, not thinking of anything, not trying to know anything, but then something instantly rises there, somewhere, and says, Tamas.2
   (silence)

0 1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   How many times, you know, it comes, it swells up like a tide, like a rising wave, that aspiration of all, all the material being, of all the cells, towards the Supreme: All depends on Youall depends on You. A sense of total helplessness and total incapacity, which in a second can be transformed through an Intervention into a total Wisdom.
   And its the cells that feel this the thought has said it says all sorts of things, the earth is full of (when you see it in its totality, its really interesting!), the earth is full of all the human imaginings (which have been turned into statements of facts), even the most fantastic, the most contradictory, the most unexpectedits full of all that, it lives on that, it swarms with thatand the result is that the material world is convinced that all by itself, it can do nothing! Nothing. Nothing, nothing but that: that inextricable and apparently senseless jumble, which is nothing, which is an unbridled imagination in compa rison with what can be.

0 1964-11-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   The difficulty is that one lives with others I understand very well that those who wanted to follow the inner law, the Impulse from above every second, were obliged to withdraw, because then they depend only on themselves (they depend on themselves, on Nature, that is to say, on the rising and setting of the sun, and then on plants and animals but those make no demands). But in a human life, you need set times to get up, to go to bed, to eat; especially for food: there are those who do the cooking. It has its advantages: there were periods in my life when I lived all alone (not long ones, not for a long time, but I had some), well, during those periods, more often than not I would forget to eat and forget to sleep. Thats a drawback.
   But there is a great advantage.

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   There is something interesting (not the faintings!). You know that Z has started a yoga in the body (I didnt ask her to do anything, she did it spontaneously); she wrote to me her first experiences, and there were observations quite similar to those I had made and with an accuracy that interested me I have encouraged her. She is going on. I dont have the time to read her letters: theyre piling up there. But what I found very interesting is that yesterday I was read a letter from an English writer (a lady): she has a little group there, they meditate together, and they had a sort of Indian guru (I dont know who) who was teaching them meditation. Then they came across Sri Aurobindos writings, and they began to study and follow his indications and try to understand. As it happened (about a year ago now), during their meditation, instead of their making an effort of ascent to awaken the Kundalini and rise towards the heights, all of a sudden the Force the Power, the Shaktibegan to descend from above downward. They informed their guru, who told them, Very bad! Very dangerous, stop it, terrible things are going to happen to you! That was about a year ago. They werent quite sure that the gentleman was right and they went on, with very good results. Then, yesterday, that lady wrote, giving a detailed notation of their experiencesalmost the SAME WORDS as Z! Now thats beginning to be interesting. Because it represents an impersonalization of the Action, in other words it doesnt express itself subjectively according to each individual: it has a WAY of acting.
   I was very happy, I wrote her a note to congratulate her.

0 1964-11-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Mon petit, I would have to play with two or three people present who had an aspirationa conscious and trusting aspirationtowards the Sound. For instance, when I played for you and Sujata, it was much better. If I were all alone, it could be good although if I am all alone, theres a risk that I might go off elsewhere (which easily happens to me)! But if I am with someone who finds it tedious or has no trust, or who is bored stiff (assuming boredom makes you go stiff!), or who wonders when it will be over, or else who begins to criticize, What does that music mean? It makes no sense, then
   Yes, it isnt favorable.

0 1964-12-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   But thats how it will be: first the salute, Salute to You, O Light. You understand, the Light is there, like this: it announces itself. And we salute it. Then the whole aspiration rises in conquest of this Light through successive ascents; that is, one sound rises, climbs, and establishes itself; then another climbs and establishes itself. And then, when we have come before the Light, it makes a sort of explosion, like a bomb exploding, an explosion of light. And afterwards, it falls back onto the worldwith sparkles.
   And then, I would like at the end the great calm of the Truth.

0 1965-03-06, #Agenda Vol 06, #The Mother, #Integral Yoga
   He had deplored (laughing) some accusations of mine against people, especially against the Catholic religion (although he isnt a Catholic at allhe is a staunch Hindu), he thought it wasnt wise from a legal standpoint and that I risked running into trouble (!) So I told him privately, You know, the whole worlds opinion of me, everyones opinion is like zero, I couldnt care less. Then he gaped in horror! And I told him, Here, now you will meditate on this in all humility, and I gave him what youve just read.
   But I dont want it to get around. It came strongly on that occasion, like a necessity, I had to say that, but the time hasnt come yet to declare it publicly.

0 1965-05-08, #Agenda Vol 06, #The Mother, #Integral Yoga
   When I speak like this, its very simple and it seems very easy, but EVERY MINUTE you are hanging between three possibilities (generally three) for the body: the fainting or the acute suffering, the indifferent, mechanical movement, or the glorious Mastery. And I am talking about washing your eyes, rinsing your mouth, doing any of those absolutely indifferent little things (in big things it always goes well because nature is in the habit of thinking that one should bear oneself properly to rise to the occasionall that is ridiculous), but in little things, thats how it is. So the head whirls, and hup! And you can seeyou can see with extreme precision the three possibilities, and if you arent constantly attentive (gesture of a closed fist, of authority and control), the physical nature, with such repulsive spinelessness, you know, absolutely disgusting, lets itself go.
   This repeats itself hundreds upon hundreds of times a day. So if this isnt called sadhana, I dont know what a sadhana is! You see, eating is a sadhana, sleeping is a sadhana, washing is a sadhana, everything is a sadhana. Whats a sadhana least of all is, for instance, receiving someone, because the body immediately keeps quite stillit calls the Lord and says, Now be here, and then everything is fine (because it keeps still). The visitor comes, the body smiles, everything is fine the Lord is there, so of course everything goes very smoothly. But when were dealing with what we call material things, the things of daily life, its hell, because of that idiot.

0 1965-06-18 - supramental ship, #Agenda Vol 06, #The Mother, #Integral Yoga
   Mother had already told Satprem many years earlier that the island of Great Britain was destined to disappear underwater. It is indeed remarkable that English experts made the following observation, as reported in India's Sunday Standard of January 20, 1974: "London has become more vulnerable to floods owing to the fact that England is slowly tilting over: the south-east is gradually sinking while Scotland's north-west is rising."
   ***

0 1965-07-17, #Agenda Vol 06, #The Mother, #Integral Yoga
   Satprem rises to leave:
   We must bear up. Besides, thats the only thing we can dowhat else can we do? (Laughing) Keep still.

0 1965-07-21, #Agenda Vol 06, #The Mother, #Integral Yoga
   Satprem rises to leave:
   So, you mustnt be in a bad mood. (Laughing) Youll tell me I mustnt be ill! Very well, very well.

0 1965-08-25, #Agenda Vol 06, #The Mother, #Integral Yoga
   Last time I said how close the thing was, and then (gesture like a ground swell) immediately the exact opposite rises: everyone goes awry, some are sick, others are nasty, yet others are furious oh! And everything grates and cries and Every time that something draws near, Ah, here it is, we have caught the thing, immediately, vrrrm!
   Very well.

0 1965-09-08, #Agenda Vol 06, #The Mother, #Integral Yoga
   I didnt remember this passage. But I told you, my experience2 is that the last thing as one rises the last thing beyond light, beyond consciousness, beyond the last thing one reaches is love. One, this one is its the II dont know. According to the experience, its the last thing to manifest now in its purity, and it is the one that has the transforming power.
   Thats what he appears to be saying here: the victory of Love seems to be the final victory.

0 1965-09-25, #Agenda Vol 06, #The Mother, #Integral Yoga
   All that, all this Matter all the time going (gesture of rising and being swallowed back), making effort, producing forms, producing an element that can manifest consciousness, and then, brff! (gesture of being swallowed back) And again (gesture of rising), and back it goes againwhat a terrible waste! A great waste.
   (silence)
  --
   Id like to ask you a question, and its linked to what you said just now, when you had that fever while lying on your bed, and above, you said, there was a wonderful, immutable Peacewhats the power of that Peace? Whats the power of that Silence? When one rises above, one enters a sort of vast silence, frozen, all-pervading, but whats the power of that silence? Does it do anything?
   Thats what people in the past used to seek when they wanted to get out of life: they would go into a trance, leave their bodies still, and then they would enter that, and they would be perfectly happy. And for the Sannyasins who got themselves buried alive, it was the same thing; they said, Now my work is over (they would make beautiful sentences), it is over, and I am going into samadhi. And they would have themselves buried alive; they would enter a room or whatever, then it would be closed, and it was all over. And thats what happened: they would go into a trance, and naturally after a time their bodies would dissolve, while they were in Peace.

0 1965-12-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   And I did it deliberately. Its true that it is dangerous to pull down because if the resistance is too great, something gets demolished, but there was nothing to risk anymore since he himself was ready to go to Madras to be sent to another world. I did it.
   Truly, even materially and even in the present state of the world, nothing is impossible. All that is needed is the Lords Sanction (sanction in the English sense of the word). And it was He who wanted it, it was He who willed it. I, who cant remain standing for more than ten minutes without my head whirling, stayed there half an hour MOTIONLESS: I didnt feel anything, I was quite beyond all karmas! It took half an hour for everything to come to a stop, and it was clearly a momentary effect, meaning that it could have lasted one hour, two hours, I dont know, but with the inner vibrations of his being (lack of faith and so on) it could only be momentary.

0 1966-01-31, #Agenda Vol 07, #The Mother, #Integral Yoga
   At any rate, whats quite certain is that this book can serve you as a rung to rise above the past and overcome certain difficulties in your nature. And then of course, from that point of view I immediately approve.
   So theres no problem left at all, it only has to get done.
  --
   The thing is there in its old form.3 That you have things to say is beyond doubt, and that you will say them is beyond doubt; but it has remained in that form because of precisely because of a certain difficulty you complained about in your letter, and which persists. So its to get rid at the same time of a certain state of consciousness and, yes, of a certain difficulty. Your true consciousness, you know, the consciousness of your true being, is in a very rapid ascent; something in you isnt aware of that and lags behind, and thats what causes an unease in you. So its clear that writing is a good means (probably the best means) of getting rid of it: you throw it outside yourself by expressing it, and then its finished, youve got rid of it. Its the FORM, you understand, only the form; its always the same thing: the essence and spirit, and on the other hand the form. You are rising like an arrow, and you dont know it because something remains like that, hard, tight, and its only a form. Well, its better to get rid of it; its the most natural way for you to exteriorize the form, the state of consciousness and the difficulty, all of it together, at the same time as you write the book.
   I am sure of it because I spent a large part of the night looking at it.
  --
   But there is one thing Even as a writer (you in your present form and as a writer) you can, AS A WRITER, give many different expressions to that thing which you want to attract upon earth and express: you can express it in many different forms. We are now concerned with one particular form that you had conceived; well, what makes this form useful is that, to me (what I am going to tell you may be a bit commonplace), it can be used as a pickaxe, you understand, to root out the things you want to reject from your consciousness: a certain way of being of your consciousness thats receding into the past. And then, afterwards, you will rise to expressions of a higher order.
   And, mind you, if we look at the problem from the terrestrial and human standpoint, its fully part of the things that can be very useful to mankind; if you were humanitarian, I would tell you: Without a shadow of doubt, it can be very useful.

0 1966-02-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Now, to tell you the truth, we are on the upward curve again. I think we have really reached the bottom of incoherence, absurdity and ugliness the taste for the ugly and the unsightly, the dirty, the offensive. We have, I think, reached rock bottom. If its taken in the right way (and I think there are people who have taken it in the right way), it can lead you straight to the Yoga, straight. That is, you feel a sort of very deep detachment from all the things of this world, a very intense need to find something else, an imperious need to find something truly beautiful, truly fresh, truly good so, quite naturally, it leads you to a spiritual aspiration. And those horrors seem to have divided people: a minority who were ready have risen very high; a majority who werent ready have gone down very low. Those are now wallowing in mud, and thats why we cant get out of it for the moment; and if it goes on, we will be moving towards a new war, and this time it will really be the end of this civilization I am not saying the end of the world, because nothing can be the end of the world, but the end of this civilization, which means we will have to build another. You may tell me that it will be very good, for this civilization is on the decline, its rotting away; but still, there were in it some beautiful things that deserved to be preserved, and it would be a great pity if all that disappeared. But if there is a new war, I can tell you that it will all disappear. For men are very clever creatures, and they have found the way to destroy everything. And they will use it, because whats the use of spending billions to make certain bombs if they arent to be used? Whats the use of discovering that a city can be destroyed in a few minutes if not to destroy it! One wants to see the fruit of ones efforts! If there is a war, thats what will happen.
   Quite appropriate. Well publish it in the next Bulletin.

0 1966-04-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   His back to the wall, on top of a hill. Not a high mountain: a hill. On top of a hill: I can see the ground rising in a slope like that, and the wall of the monastery.
   This vision is still living and clear, clear. I could almost make an illustration for the cover of your book!

0 1966-05-18, #Agenda Vol 07, #The Mother, #Integral Yoga
   But anyway, it has given me one more proof. I saw pictures in Life (there were photos): you feel youve stepped into an insane asylum. But he had the experience, which proves that his vital Of course, its the images recorded in the subconscient (images of thoughts, images of sensations, images of feelings recorded in the subconscient), which become objective: they rise to the surface and become objective. So it gives the exact picture of whats inside you!
   If, for instance, you have a sensation or thought that someone is nasty or ridiculous or doesnt love you, anyway, opinions of that sort, it generally surfaces in dreams; but there [with drugs], you arent asleep, yet you have the dream! They come and play the game of what you thought of them: what you thought of them comes upon you in their form. So its an indication: for those who see smiling, pleasant, beautiful things, it means that the inner, vital condition is good enough, but with those who see terrifying or malicious things, or things like that, it means the vital isnt pretty.

0 1966-06-02, #Agenda Vol 07, #The Mother, #Integral Yoga
   Have you heard of dolphins speech? Havent you seen those articles? They have discovered that dolphins speak an articulate speech, but with a much more extensive range than ours: it rises much higher and goes much lower. And its far more varied. And they frequently talk (it seems it can be recorded), they talk but people dont understand what they say. And then, they were given our speech to listen tothey imitate it and make fun of it! They laugh! (Mother looks very amused)
   I saw some photos, they look nice, but the photos arent enough. They have, as porpoises do, rows of small teeth (it seems they arent ferocious at all, they never fly into a fury). They talk and talk! And they know how to listen. And then, they imitate and laugh, as if they found us extremely ridiculous.

0 1966-06-29, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its not true, the rishis always spoke of Fire, Agni, which is the primordial substance.
   But is fire consciousness?
   Yes, it becomes consciousness it is consciousness. Its consciousness-force. The rishis said, Even in the stone he is there, even in the waters he is there.
   Yes, when I had that experience of the pulsations of Love creating the world, the pulsation came first, and afterwards the consciousness the consciousness of the pulsation.

0 1966-07-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   There is the certitude the certitude based on experience that when That is here, it will be Or rather, while That is here (since It was here for a while), all the splendors you experience by rising, going out, leaving the body, are nothing. Its nothing, it doesnt have that concrete reality. When you have the experiences up above, you live up above and everything appears lackluster and useless in compa rison, but even that appears vague in compa rison with HERE. This is truly why the world was created: its to add to that essential Consciousness something so concrete and so solid, so real, and with such tremendous power!
   Only, to the body consciousness it seems long. Up above, of course, there is a smile, but for the body And strangely enough, there isnt in the body that joy of the memory of the experience. You have the joy of the memory of the experiences up above, but here, its not like that! Its not that. The body might say, Its no use for me to remember: I want to have the thing. Because wherever the mind comes in, the memory is charming, but here, its not like that. Its not like that: on the contrary, it intensifies the need to be, the aspiration, the need. And life looks like something so stupid, false, artificial, meaningless, without Whats all this nonsense we constantly live in! And yet, when That was there, nothing was destroyed, everything remained, but it was something else altogether.

0 1966-08-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   And from everywhere, but everywhere, the opposition, the resistance is rising up; and the more it rises up, the more imperative That is.
   But at such times one feels how precarious the equilibrium of material life is. Oh, its very, very interesting. When I am able to say all this, it will be worthwhile.

0 1966-09-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   for it is a creation of Time and with time it loses its effect and value. rise thou above opinion and seek wisdom everlasting.
   124use opinion for life, but let her not bind thy soul in her fetters.

0 1966-10-08, #Agenda Vol 07, #The Mother, #Integral Yoga
   But I saw those curves, I began seeing them. I know them, I have seen them since the beginning of the month and they are growing more precise. And they are quite prettyvery pretty, very elegant. And this one [the new one] is like a magnificent spout of watermuch lovelier than that! And it keeps rising, it doesnt fall back, but it sprays a golden rain on the earth.
   Its good.

0 1966-11-03, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its generally fragmentsfragments of life that were individualized, and when in the present life you follow a normal development with the [various beings] gathering around the central consciousness, all those elements come back to gather together. They come back, each with its own memories. For instance, I had a memory like that (I tell you, Ive had hundreds of them) when I was very young (I must have been twenty or so). It wasnt at night, but I was lying down, resting: suddenly I felt myself riding a horse, with tremendous warlike power and the sense a will for victory and the POWER of victory. And I felt as if I was riding a horse: I saw a white horse, I saw my legs, with riding breeches, you understand, and a red velvet costume. And there I was, at a gallop. I couldnt tell what the head was like or anything, naturally! And also, the crowd, the armies, and the rising sun. It was so strong, the sense that it was the sense of the will for victory and the POWER of victory. It came just like that. Then, sometime later, I read somewhere the story of Murat (I forget I think his victory was Magenta3 I no longer remember all that), and I immediately understood that my vision was at the moment of launching the battle: he had an inner call to a Power, so there was an identification [with Mothers power], and thats what I remembered and what came back. If I said (as the Theosophists tell you), I was Murat, it would be stupid. But it was a consciousness coming back. It was so strong! The impression lasted long enough, with the sense of the battle but above all the sense of that POWER making you invincible. It was interesting, because at the time (it was just in the beginning, I was beginning to take interest in these things and I had just come across the Cosmic teaching), I was convinced that a womans psychic being was always reincarnated in a woman and a mans psychic being was always reincarnated in a man (many schools teach that; Thon too believed so, he insisted on it). So it came as a surp rise, because it wasnt in conformity with what I thought (!). Afterwards (long afterwards), I realized that naturally all those dogmas were nonsense, but
   It fits with what I told you last time: the STATES OF CONSCIOUSNESS are what reincarnate, evolving, developing, growing more perfect. Thats rather how it was, thats how that memory came. Its like that with many memories. And I know that to say states of consciousness are what reincarnate, to adopt that as the sole explanation would be incorrectits absolutely incorrect but its one way of looking at the question beyond the sense of the little personality. It broadens the consciousness: one has in oneself things far more universal and far less limited than personal experiences. Just as in life some people have an exceptional life, in the same way they also have exceptional moments in their life, when they no longer are one single little person: they are a force in action. Thats how it is.

0 1966-11-12, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Mother nods her head) And it was amusing, because it wasnt just here, it wasnt just the earth, but it was a displeasure even at the way of acting of Natures forces. See this irony: yesterday morning I got a telegraman S.O.S. from Bihar, telling me that they have no drinking water, they are in a dreadful condition of drought and deprivation, and calling for help. At the same time, here the waters are rising again and there is a threat of flood! The irony of it is ridiculous. Thereupon she began saying her view of things. She said rather amusing things (it was in the afternoon).
   Then, when she had left, I started laughing and I said, Dont worry! I, for one, am laughing. (Mother laughs) So hearts were comforted.
  --
   But I found it particularly ironic: in the morning they had just told me, The flood is starting up again, the stream is rising; then a telegram: Were dying of thirst, everything has dried up!
   Quite symbolic.

0 1966-12-07, #Agenda Vol 07, #The Mother, #Integral Yoga
   I can see that with the bodys cells: at times, for a few seconds or a few minutes (at the most a few hours, but not with physical things; with physical things, its always seconds and minutes), all of a sudden a sort of perfection manifestsand then it disappears. And you see very clearly that it cannot stay on because of a ceaseless invasion of everything around, which is imperfect. So then, its engulfed. Like the first day when the supramental forces descended [in 1956]: I saw them descend, you know, and I saw those great billows of earth forces going brrf! brrf! (gesture of rising and engulfing), and then it was all swallowed up. It was descending in awesome masses, but those billows were still more awesome, rising, brrf! and swallowing and That disappeared.
   It still remains like that.

0 1967-03-29, #Agenda Vol 08, #The Mother, #Integral Yoga
   I dont know. It may fall into the hands of someone to whom it will do much good, but is it worth running the risk of doing harm for the sake of one or two to whom it will do good? That has to be seen.
   I for one, find it comforting that you state this continuity of consciousness. It cant do any harm, can it?

0 1967-04-12, #Agenda Vol 08, #The Mother, #Integral Yoga
   There has been for some time a deliberate will not to leave the body. In the mornings, when I emerged from my nocturnal activities, I would often notice that there was a whole work of readjustment to be done in the body, as though the concentration of forces had been disturbed and even undone in the night and everything had to be started up again. It was a sheer waste of time, a waste. Previously, in the evening when I would lay down on my bed, I would go limp, a complete relaxation (one should always do that), that is, surrender, and the consciousness would rise above. There was a concentration of forces, but it wouldnt last: after two or three hours, everything was taken up by the nights activities. But now, instead of that, there is a will to keep the whole consciousness in the body, to concentrate and to keep all the energies so that the work in the cells may go on undisturbed. And I see the effect lasts much longer; even when I wake up (or rather when I get into external activity), I can see it goes on, it doesnt cease, and it resumes as soon as I am outwardly awake. A sort of concentration of energy, of consciousness, force, light, which starts working in the cells at night. And then theres nothing, no activity, theres a contemplative silence.
   I had only one instance of activity these last four days, one morning between two and four, that I spent absolutely conscious and active with Sri Aurobindo, who had made changes in his activities and his organization of the subtle physical; he had made changes and wanted to show them to me, to let me know about them. And he showed it all to me for two hours. But that was the only thing, and as for the resteverything, going to see people, going here or there, doing this or that I have stopped it all. And things are better.

0 1967-04-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   That it upsets the beings equilibrium there is absolutely no doubt. And of course, upsetting ones equilibrium may lead you to a higher equilibrium. But there is a risk.
   (silence)
  --
   Its a risk to be run.
   If someonesomeone conscious, who already knows much, who is very much master of himself and has control over his reactionsdoes it as a means of study, it can be very interesting. But giving it to a poor devil who knows nothing and goes headlong into it out of curiosity can be disastrous.

0 1967-04-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   For after all it is the will in the being that gives to circumstances their value, and often an unexpected value; the hue of apparent actuality is a misleading indicator. If the will in a race or civilisation is towards death, if it clings to the lassitude of decay and the laissez-faire of the moribund or even in strength insists blindly upon the propensities that lead to destruction or if it che rishes only the powers of dead Time and puts away from it the powers of the future, if it prefers life that was to life that will be, nothing, not even abundant strength and resources and intelligence, not even many calls to live and constantly offered opportunities will save it from an inevitable disintegration or collapse. But if there comes to it a strong faith in itself and a robust will to live, if it is open to the things that shall come, willing to seize on the future and what it offers and strong to compel it where it seems adverse, it can draw from adversity and defeat a force of invincible victory and rise from apparent helplessness and decay in a mighty flame of renovation to the light of a more splendid life. This is what Indian civilisation is now rea rising to do as it has always done in the eternal strength of its spirit.1
   Sri Aurobindo

0 1967-05-06, #Agenda Vol 08, #The Mother, #Integral Yoga
   He even told me (I saw him), he even told me the vision that was at the origin of his cure. And it was really interesting. He said he saw it, as it were, almost with open eyes: everything was dark (it was in the night), the room was dark, he felt absolutely depressed, andit was a heart attackhad no more interest in anything, no more interest in life, and felt as if he was letting himself slip into death, just like that. Then, suddenly, he thought of me. Andhe says his eyes were open the whole room was dark, except for a sort of oval of light just in front of him. A quite dazzling oval of light, which remained. So he looked (he wasnt asleep), he looked to see what could be causing that light (he is sufficiently materialistic), but then, nothinghe realized there was nothing. Then he started watching that light, and he saw, rising from the bottom (he didnt know from where, couldnt see from where) like a flametwo small flamesof a very, very pale light, very bright. He found it interesting, and continued to watch. And all of a sudden, he saw in the light the shape of what he calls I think its Mahasaraswati (I forget which, but I think its Mahasaraswati: perfection in work), that he saw there, staying there. And at the same time he felt in himself, oh, a great desire to serve, to work well, to consecrate his life to the divine work, all that. And the next morning, when the doctors came they said, Oh, everything is changed!
   Interesting.

0 1967-05-10, #Agenda Vol 08, #The Mother, #Integral Yoga
   I wondered what gave rise to your questions.
   Thats what, the awareness that I dont have the memory of sounds. Some people have the memory of sounds, but I dont. So Id be interested to know how it was. Otherwise I was always able (when I found something from the past doubtful or interesting or incomplete), I always found a way to recall it into the consciousness. But the sounds dont come. They come as a state of consciousness thats translated mentally, and its translated mentally into words I know. So thats quite uninteresting.

0 1967-05-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   And at the same time, when there was that look at the something which had to be defined, there was a great silence everywhere and a great aspiration (gesture like a rising flame), and all the forms that that aspiration has taken. It was very interesting. The history of the aspiration of the earth towards the marvellous Unknown we want to become.
   And each oneeach one who was destined to effect the junctionbelieves in his simplicity that the bridge he has walked is the only one. The result: religions, philosophies, dogmas, creedsbattle.

0 1967-06-03, #Agenda Vol 08, #The Mother, #Integral Yoga
   It may be said generally that to be overanxious to pull people, especially very young people, into the sadhana is not wise. The sadhak who comes to this Yoga must have a real call, and even with the real call the way is often difficult enough. But when one pulls people in in a spirit of enthusiastic propagandism, the danger is of lighting an imitative and unreal fire, not the true Agni, or else a short-lived fire which cannot last and is submerged by the uprush of the vital waves. This is especially so with young people who are plastic and easily caught hold of by ideas and communicated feelings not their ownafterwards the vital rises with its unsatisfied demands and they are swung between two contrary forces or rapidly yield to the strong pull of the ordinary life and action and satisfaction of desire which is the natural bent of adolescence. Or else the unfit adhar [vessel] tends to suffer under the stress of a call for which it was not ready, or at least not yet ready. When one has the real thing in oneself, one goes through and finally takes the full way of sadhana, but it is only a minority that does so. It is better to receive only people who come of themselves and of these only those in whom the call is genuinely their own and persistent.
   Sri Aurobindo

0 1967-06-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   In order to understand and follow Sri Aurobindos teaching, one must learn to rise above all possibility of contradiction.
   That is, to reach the region where contradictions no longer exist. Thats true. You understand, if you take quotations from Sri Aurobindo on a particular subject, you can put side by side things that are just the opposite of each other: he says one thing, then its opposite, then again something else. So, to understand him and not keep saying to yourself, But why does he constantly say the contrary of what he has said! you must learn to rise up aboveup above, its quite fine(!) There, its very interesting. Once you are above, its very interesting.
   And from the practical point of view, the remarkable thing is that in that region, which is beyond all possible contradictions, there lies the source of the true Power.

0 1967-06-14, #Agenda Vol 08, #The Mother, #Integral Yoga
   What makes me think that there were external adverse wills is that from every side there kept coming fine-sounding wordsfine-sounding sentences, suggestions (dramatic suggestions, precisely) announcing a considerable number of catastrophes. They come from every side, like this (swarming gesture, like a rising tide), like so many snakes waiting there, kept at arms length, rushing up as soon as theyre given the opportunity to do so. Which proves that theres clearly something the matter.
   Suggestions like this one, for instance: Oh, now youre well, you are strong and can speakah, but youll see what happens to you. Suggestions and suggestions. You understand, it can only come from rotten human thoughts. A swarm of things, each one uglier than the next one, comes like that. And you see them come (same gesture like a rising tide of snakes), you see them come like that. From the basest to the most violent.
   There was also, in relation to those possibilities of magic and also to adverse forces, a vision of it all as being a part of the great Play (gesture from below), but This Immensity, luminous and smiling, an immensity (immensity is a wordinfinite too is a word), something absolutely limitless, which simply goes like this (gesture of descent) in a movement of manifestation; then, at a certain point, It encounters a sort of movement from below that seizes hold of That and turns That into what we see. In the higher part, its a mixture of perverted mind and extremely powerful vital, which obviously takes pleasure in the distortion; and as That becomes more concrete it becomes all those human reactions; and when That draws near the earth, then ah, you have the fine mess men have made of the earths atmosphere. So this Thing, this smiling, luminous, marvellous Immensity, sowhich is a living and conscious bliss That is what it becomes.

0 1967-06-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   The importance of the body is obvious; it is because he has developed or been given a body and brain capable of receiving and serving a progressive mental illumination that man has risen above the animal. Equally, it can only be by developing a body or at least a functioning of the physical instrument capable of receiving and serving a still higher illumination that he will rise above himself and realise, not merely in thought and in his internal being but in life, a perfectly divine manhood. Otherwise either the promise of Life is cancelled, its meaning annulled and earthly being can only realise Sachchidananda by abolishing itself, by shedding from it mind, life and body and returning to the pure Infinite, or else man is not the divine instrument, there is a destined limit to the consciously progressive power which distinguishes him from all other terrestrial existences and as he has replaced them in the front of things, so another must eventually replace him and assume his heritage.
   (The Life Divine, XVIII.231)

0 1967-07-26, #Agenda Vol 08, #The Mother, #Integral Yoga
   And then, what goings-on The goings-on at the School, oh, those are priceless stories! But yesterday evening, I suddenly became indignant about a boy, the boy who had been accused of copying. He asserted he hadnt copied, and I saw he hadnt (but what I saw was almost worse!), and I said, No more examsa dreadful row everywhere! Then K., who is really a good boy, wrote to me, Should I not rather tell the boy that you decided he hadnt copied, because he must be worrying? I thought, Poor K.! But anyway, it was a nice gesture, so I said yes. Then he called the boy, told him what he had to, also that exams were abolished and the whole matter was over and done with. As soon as the boy left him, he went and told his friends a world of lies: that I had asked K. to apologize, to express regret and reinstate the boy, and a lot of fibs a series of terrible lies (and lies about me). You understand, I had had a movement of sympathy for K. for what he had done; it shows a sort of nobleness of soul in him: he was so convinced, but he accepted what I said and made that gesture because he thought the boy must have been worrying. Then the boys thoroughly disgusting reaction I had to restrain myself (inwardly): I was displeased. I had hoped, on the contrary, that that goodwill would give rise to a somewhat noble response, but all that is a sort of degradation. Yesterday, I was on the point of giving the child an inner slap I stopped myself from doing so, but he has clearly put himself in a bad spot.
   Now they write to ask me, How can we know whether the children follow if we dont have exams? I had to explain the difference between a type of individual control based on observation, on a remark, on an unexpected question, etc., which allows the teacher to situate the child, and the other method in which you are forewarned, You will have an exam in eight days and the subject will be on what you have learnedso everyone starts revising what he has learned and preparing himself, and thats that: the one with a good memory is the one who passes. I have explained all that.1

0 1967-07-29, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yes. Then a Ch ristian sent me a picture of Ch rist on the cross, and just above, the risen Ch rist in his ascent heavenward thats how they take it!
   It all happens on the heights.

0 1967-08-02, #Agenda Vol 08, #The Mother, #Integral Yoga
   Thats how it is. Day after day, almost hour after hour, as the Power comes back You remember, I once said it had gone completely,1 and that was true, it had gone completely in order to leave the body absolutely to itself, for its conversion, we could say; but once there had been in this body consciousness the same aspiration and the same ardour of consciousness (with a far greater steadiness than in any other part of the being; there are no fluctuations as there are in the vital and mind, its very steady), once that was established (through kinds of pulsations, not distant from one another, first on one detail, then spreading out and becoming generalized), since then the Power has been I can say it has been coming back. But at each stage of that return, all the old difficulties appear to be waking up again,2 they seem to spring up again (they had completely fallen asleep, you understand), and each time, this body consciousness feels a sort of surp rise, at once astonished and distressed that the presence of the divine Power, the divine Consciousness, the Truth-Consciousness, should give rise to all those difficulties, which are essentially difficulties of ignorance and inertia the incapacity to receive. And it comes back as memories, like that (gesture from below), like a snake rearing its head. And every time, everything in the physical consciousness has the same call, Why? How can these things be when You are there! Thats the astonishing thing: Since You are there, how can these things be?
   Till now, in the majority of cases, this has signalled a conversion, a transformation, an illumination (depending on the case), but this case we were just talking about (the Tantric apprentice) came precisely as a result of that return of the Power (I knew it; he told me yesterday, but I knew it when he had his revolt). And all that came was just all the old revolts, all the old movements, which were previously so strong, so widespread, so ESTABLISHED, and had been as though halted in their expression by the withdrawal of the Power. So everyone was slumbering in his condition. Then, as soon as the Force started coming back and working again, it all woke up.

0 1967-09-03, #Agenda Vol 08, #The Mother, #Integral Yoga
   Here are some brief samplings from the said letter: "... Someone said, Freedom is to be carried not like a standard but like a Cross.... In your book, there is no love for the Crosswhy? From all eternity the Cross has been the form that gathers up and rises. The form that will not rise alone; the form that, plunged into a mass, rises up again only with the entire mass the form that sticks to all the cardinal points and bleeds on all the cardinal points.... When I go to the lepers' workshop immediately after seeing you, I go and draw the Force not only to help them through financial means, a skill or friendship, but perhaps even to envisage being like them and going to the bottom of their real misery ..."
   ***

0 1967-09-09, #Agenda Vol 08, #The Mother, #Integral Yoga
   As soon as you want to do something, everything contrary rises up in a mass to a degree of stupidity beyond all measure. You want to create Harmony: everyone quarrels! Intelligent people seem to become foolish, they do foolish thingssince morning I have been spending my time writing to stop people from doing foolish things Strange. They are intelligent, responsible people, people who have worked for a long time but nonsense.
   Oh, as soon as there is a little power the power of light, power of truth, power of love (the aspect of power in things)as soon as that manifests (gesture of up rising), it creates a terrible confusion: everyone feels full of energy, and with that energy does foolish things! Then, if you withdraw the Power (gesture of flattening) flat outno one does anything anymore!

0 1967-09-13, #Agenda Vol 08, #The Mother, #Integral Yoga
   But you understand, the idea is, Ch rist is the Supermind. Ch rist is already risen from the dead, he already has a glorified body, he is already transformed
   (After a silence) No, he went back, he didnt stay. He doesnt have a glorified body, he left. He went back to the higher regions, he doesnt have a glorified body. He may be glorified up there, thats his business (laughing), but here He went back. Of course, Sri Aurobindo himself said Ch rist was an Avatar. An avatar in the line of K rishna, the line that represented yes, goodness, charity, love, harmony. He belongs to that line.

0 1967-09-23, #Agenda Vol 08, #The Mother, #Integral Yoga
   I told her I wasnt a guru, that if she wanted to follow this path, she had to have a guru and I wasnt here to spread the Good Word. I told her, If you walk alone on this path, you run the risk of taking your thoughts and desires for Gods commandments, so it helps to have a guru who protects and leads you. But I am not a guru at all. And I told her once more, If you wish, Mother is there and you can turn to her. Then there was a little something that made me angry: she said, Sri Aurobindo, yes, I understand Sri Aurobindo; Sri Aurobindo is an Avatar, but the Mother she is a highly developed personality, but not an Avatar. I replied, But what kind of perception do you have to say things of that sort! Then I added, It doesnt matter in the least
   Yes.

0 1967-10-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   But its very much like when you want to clean a pond and you stir its depths: it becomes disgusting, it all rises up. Every day there come two or three things Anyway.
   It was not Tagore's sister but a relative of his, Sarala Devi Choudhurani, a revolutionary whom Sri Aurobindo had known in Bengal.

0 1967-10-19, #Agenda Vol 08, #The Mother, #Integral Yoga
   Well, I dont know very well, I read the Gospel long ago, but I dont remember, I didnt know a great battle was announced in it. I know they announced the Last Judgment when all the people who were buried will rise and appear before the Lord God seated in his armchair (Mother laughs), who will tell them whether they are (Laughing) He will put some on one side and others on the other side! I am not exaggerating, thats how its written.
   (Then Mother gives flowers) This is my delight. My delight in life.

0 1967-10-21, #Agenda Vol 08, #The Mother, #Integral Yoga
   The vision was so clear (not vision: lived, the experience), it was so clear that it contained in itself the purpose of the creation. You could see the work of the consciousness to permeate the inconscient and make it progressively more capable of manifesting the consciousness (gesture like a flower rising out of the earth), with increasing complications, but the complications are the result of the inability of the inconscientof inconscient matterwhich adds one device to another in the hope of reconstructing the supreme Possibility. Then, through all those complications, and as the substance becomes increasingly permeated with consciousness, the need for devices will diminish, and we will be able to return to the higher Simplicity.
   But all that was lived, seenseen, and so clear!

0 1967-10-25, #Agenda Vol 08, #The Mother, #Integral Yoga
   And as the formation descends in order to manifest, all oppositions rise up, contradictions rise up, complications come, and within you can clearly see that they dont understand. So I spend my time telling them, Dont try to organize, dont try, you are going to fossilize the whole thing before its begun.
   For my part, I wanted it to grow like that, spontaneously, with the full play of the unexpected. But then, you are confronted with all the rules and regulations: we are in a country [India]we should do it on a desert island! But that no longer exists on earth, there isnt an island left that doesnt belong to a nationwe are caught, bogged down.

0 1967-11-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Now that by the effect of the Grace we are slowly emerging out of inconscience and waking up to a conscious life, an ardent prayer rises in us for more light, more consciousness:
   O Supreme Lord of the Universe,
  --
   Otherwise, it would be hopeless! If this matter, which began as Even a stone is already an organization; it was certainly worse than a stone: the inert, absolute Inconscient. Then, little by little, little by little, it awakens. One can see it, you know, one sees it: one just has to open ones eyes to see it. Well, the same thing is now taking place: for the animal to become a man, it didnt take anything more than the infusion of a consciousnessa mental consciousness and now, its the awakening of that consciousness which was there, deep down, in the very depths. The mind has withdrawn, the vital has withdrawn, everything has withdrawn; when I was supposedly ill, the mind had gone away, the vital had gone away, and the body was left to itselfpurposely. And thats why, its precisely because the vital and mind had gone that it looked like a very serious illness. And then, in the body left to itself, the cells little by little started awakening to the consciousness (gesture of a rising aspiration); once those two had gone, the consciousness which had been infused into the body THROUGH the vital (from the mind to the vital and from the vital to the body) started slowly, slowly emerging. It began with that burst of Love right at the top, from the extreme, supreme altitude; then, little by little, little by little, it came down to the body. Then that sort of physical mind, that is, something totally and completely idiotic going round and round in circles, forever repeating the same thing over and over again, became clear little by little and grew conscious, organized, then fell silent. And then in that silence, the aspiration expressed itself in prayers.
   (silence)
  --
   Yes, I understand. I understand. Well, perhaps that is what Sri Aurobindo meant when he said to me, Your body is at present the only one on earth that can do this work. I thought it was a kindness on his part. But its true that it was cut off, I knew it I saw itcut off, the states of being were sent away: Go away, you are not wanted anymore. Then the body had to rebuild a life for itself. And instead of having to go through all those states of being as it did before, through successive awakenings (gesture of ascent from degree to degree, in the way of the yogis of old), right to the top, the topmost beyond the form, now its no longer that at all, the body no longer needs anything of all that, it simply has (gesture of a rising aspiration opening out like a flower). Something within opened and developed, which caused that idiotic mind to become organized and capable of falling silent in an aspiration. And then then there was the direct Contact, without intermediaries the direct contact. That it now has constantly. Constantly, constantly, constantly, the direct contact. And its THE BODY: it doesnt go through all kinds of things and states of being, not at all, its direct.
   But once that has been done (this is something Sri Aurobindo had said), once ONE body has done it, it has the capacity of passing it on to others; and I tell you, there is now (I am not saying in its totality and in detail, probably not), but here and there (scattered gesture to show various points on earth) people suddenly get one experience or another. Some of them (the majority) get frightened, so naturally it goes away that is because they werent prepared enough within (if its not the little routine of every minute, always the same, they get frightened), and once they get frightened its over, it means they will need years of preparation for the experience to recur. But still, some arent; frightened; suddenly, an experience: Ah! something wholly new, wholly unexpected, which they had never thought of.

0 1967-11-Prayers of the Consciousness of the Cells, #Agenda Vol 08, #The Mother, #Integral Yoga
   Now that by the effect of the Grace we are slowly emerging out of inconscience and waking up to a conscious life, an ardent prayer rises in us for more light, more consciousness:
   O Supreme Lord of the Universe,

0 1968-01-12, #Agenda Vol 09, #The Mother, #Integral Yoga
   There is a key in the relationship between man and woman, but not in their sexual relations. The so-called left-hand Tantrics (of the Vama Marga) are to true Tant rism what Boccaccios tales are to Ch ristianity, or what the sodden Roman Bacchus is to Dionysos of the Greek mysteries. I know Tant rism, to say the least. As for the Cathars, whom I hold in the highest esteem, it would be doing them little honor to believe that they followed a sort of yoga of sexuality. Through my own experience I have often had the feeling of reliving the Cathars experience, and I see plainly that if some of them attempted to mix sexual relations into the true relationship between man and woman, they soon realized their error. It is a dead-end road, or rather its only end is to show you that it leads you nowhere forward. The Cathars were too sincere and conscious men to persist in a burdening experience. For ultimately, and that is the crux of the matter, the sexual experience in its very nature (whether or not there is backward flow or whatever its mode) automatically fastens you again to the old animal vibrations there is nothing you can do about it: however much love you may put into it, the very function is tied to millennia of animality. It is as if you wanted to plunge into a swamp without stirring up any mudit cannot be done, the milieu is like that. And when one knows how much transparency, clarification and inner stillness it takes to slowly rise to a higher consciousness, or to allow a higher light to enter our waters without being instantly darkened, one fails to see how sexual activity can help you attain that still limpidity in which things can start happening??? The union, the oneness of two beings, the true and complete meeting of two beings does not take place at that level or through those means. That is all I can say. But I have seen that in the silent tranquillity of two beings who have the same aspiration, who have overcome the difficult transition, something quite unique slowly takes place, of which one can have no inkling as long as one is still stuck in the struggles of the flesh, to use a preachers language! I think the Cathars experience begins after that transition. After it, the man-woman couple assumes its true meaning, its effectiveness, if I may say so. Sex is only a first mode of meeting, the first device invented by Nature to break the shell of individual egosafterwards, one grows and discovers something else, not through inhibition or repression, but because something different and infinitely richer takes over. Those who are so eager to preserve sex and to mystify it in order to move on to the second stage of evolution are very much like children clinging to their scootersit isnt more serious than that. There is nothing in it to do a yoga with, nothing also to be indignant about or raise ones eyebrows at. So I have nothing to criticize, I am merely observing and putting things in their place. All depends on the stage one has reached. As for those who want to use sex for such and such a sublime or not-so-sublime reason, well, let them have their experience. As Mother told me on the very same subject no later than yesterday, To tell the truth, the Lord makes use of everything. One is always on the way towards something. One is always on the way, through any means, but what is necessary is, as much as possible, to keep ones lucidity and not to deceive oneself.
   I will try to find one or two passages from Sri Aurobindo to give you his point of view.

0 1968-02-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   In my life, I have been given so many, so many experiences, as proof that EVERYTHING is possible. For instance, when I was twenty-two, one night, after an experience I had in the night (I forget the details of it) at the time women wore dresses that exactly touched the ground, just touched it without resting on it (gesture of skimming the ground), and in my experience at night, I had grown tallin the morning, there was one inch between the dress and the ground! Which means that the body had grown one inch WITH THE NIGHTS EXPERIENCE. You see, in the nights experience I had grown tall (I dont remember the details), and in the morning And Ive been given that material verification for many such experiences, so as to be sure, so the body may be convinced without having to repeat the experiences over and over again. So it KNOWS, it knows there is nothing impossible, it knows impossible doesnt mean anything. But it doesnt depend on an individual will, you understand. The Consciousness which rules things is a marvel of wisdom, patience, compassion, endurance. When there is destruction or disorder, it means its absolutely unavoidable, absolutelybecause matters resistance in the individual or in things is so strong that it quite naturally brings about disorder or destruction. But that doesnt form part of the Action, the supreme Action, which is a marvel. The body has understood that; it has understood, it is patient. Only, from time to time (how can I put it?) There are people whom I prevent from dyingseveral people. I dont yet have the consciousness, the conscious power to cure them, but the possibility is there and I maintain it above them. That is to say, its not all-powerful in the sense that a certain receptivity, a certain response, a certain attitude are necessary which arent always there (human natures are very fluctuating, there are ups and downs and more ups and downs, and that makes the work very difficult), but at times, during a down spell, when a being suffers or sags, there is something in the consciousness [of Mother], a compassion (how can I explain that?) Affliction and all those movements are movements of weakness, but that is something at once very strong and very sweet, almost like sorrow, and the whole, entire consciousness in the body rises like a prayer and an aspirationa pure prayer: Why are things still in this pitiful state, why? Why? And it instantly has an effect [in the sick person]. Unfortunately, the effect doesnt last; it doesnt last because certain conditions in others are still necessary. But its wonderful, you know! Its something so wonderful. And it makes one understand the necessity of a presence on this side, a presence capable of feeling, understanding still IN THE OTHER WAY, so the suffering of others may be a reality. And that also is taken into account, that also means time is needed, patience is needed. Now the body knows ittheres no longer any impatience; there is only, now and then, that sort of sorrow, especially when beings are full of aspiration, goodwill, faith, and in spite of it this suffering is still there, clinging. That on one side, and on the other, one thing: there is still a sort of horror and reprobation of acts of cruelty, of THE cruelty; thats And then, there is this awesome Poweryou feel, you can feel that a mere nothing, a simple little movement would, oh, bring about a catastrophe. So you have to keep that still, still, still so what happens may always be the best.
   Now stupidity, imbecility, ignorance, all those things are looked at with a patience which waits for them to grow. But bad will and crueltyespecially viciousness, cruelty, what LOVES to cause suffering thats still difficult, one still has to keep a hold on oneself. In figurative language (not language, but a way of being), its Kali that wants to strike, and I have to tell her, Keep still, keep still. But thats a human transcription. All those gods, all those beings are real, they exist, but its a transcription. True truth is beyond all that.

0 1968-02-17, #Agenda Vol 09, #The Mother, #Integral Yoga
   In the end, whatever happens in life, in action, is to make the movement of transformation and ascent as rapid as possible. Perhaps there are timesthere is a rhythm, and there are times more favorable to harmony, but a stagnant harmony, and so one tries to do away with, or at any rate suppress, all dangerous movements that might stop the progress or even lead towards destruction; but there are other times when there is a very strong push towards transformation, and, I must say with a risk of possible damage. Certainly since 1956, its plainly visible that there has been something pushing and pushing and pushing to hasten the movement, and it results in some very dangerous extravagances.
   Its with this knowledge and this certaintythis vision of things that most of the time I remain as a noninterfering witness. Its only if things take a really nasty turn then one is forced to intervene.

0 1968-03-02, #Agenda Vol 09, #The Mother, #Integral Yoga
   You see, the aspiration of flowers blossoms out; with Nature, it rises and widens as much as it can to receive. This (Mother points to the review = I) is like a knife. Its quite symbolic.
   Ive never said anything.

0 1968-05-22, #Agenda Vol 09, #The Mother, #Integral Yoga
   And this body, if you ask it, the only thing There are two things its conscious of: a more and more intense adoration in the cells, oh, like this (gesture like a rising flame), and at the same time, such an acute sense of the extent to which the cells are not what they should be, of the unworthiness of their condition. Those two things are constant and constantly together. And thats all. And when I am told of cases like this one, of disease or something else (I am told three, four, five such cases every day, things like that constantly happen I gave you this one as a very concrete example because its happened just now and you know R.), the body isnt even aware of being used as an intermediary, because its too conscious of its infirmity, of what it should be and isnt yet. Its like that cure [of the swelling of Mothers face], it was a cure like R.s, almost spontaneous: it happened all of a sudden and went away. But of course, the body is perfectly conscious of the splendor of a Marvel a Marvel beyond all understanding.
   And then, there is in the consciousness the very strong feelingvery strong that the time has come.

0 1968-06-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   Abhijit says, If a cell becomes conscious of its own personality, there is a risk that it may act in its own interest without regard for the collective interest.
   (Mother laughs) The interest of a cell!

0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga
   In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organized reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganized manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate Sanskaras [imprints or habits], impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body-consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or ill-organized, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications or influences, from these sources but does not know for the most part whence they come.
   As for asserting ones will in sleep it is simply a matter of accustoming the subconscient to obey the will laid upon it by the waking mind before sleeping. It very often happens for instance that if you fix upon the subconscient your will to wake up at a particular hour in the morning, the subconscient will obey and you wake up automatically at that hour. This can be extended to other matters. Many have found that by putting a will against sexual dreams or emission on the subconscient before sleeping, there comes after a time (it does not always succeed at the beginning) an automatic action causing one to awake before the dream concludes or before it begins or in some way preventing the thing forbidden from happening. Also one can develop a more conscious sleep in which there is a sort of inner consciousness which can intervene.1

0 1968-07-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   I also put (and this is from me), the essential unity of the creation and the divine origin of life. That whole formula, I know, was an attempt to express the thing without using the word God, because There was in my life a period of at least twenty years during which those words used to make me b ristle, so I understand very well the feeling it evokes in people. Later, it was Sri Aurobindo who made me rise above all that; but its because he pulled me very high up that I rose above all that, otherwise, on an intellectual level, it didnt do at all. It evokes the narrowest religiosity, and it wont do. So I dont want that the country is now fully in it, here in India. I dont want to raise that first obstacle. Thats why I made this long sentence.
   ***

0 1968-07-20, #Agenda Vol 09, #The Mother, #Integral Yoga
   In another, more complex part, there is the everyday life and the ordinary personality. There, things are completely different. The central pole of that part has so far been love, but love as I understand it here, that is, not something subtle that rises but something concrete which is lived and exchanged, and which in order to exist needs the presence of the physical being, the living with, otherwise it has no raison dtre, having no base or concrete form. That is probably why you told me I loved love and not individuals. Its very true, because to me, individuals are only an occasion to live love, or what I call love.
   Now there is no longer any human person in my life, nothing anymore; this void may be what gave rise to the recent c risis. I vaguely feel something unclear, which I cannot define but do not like, as if a part of me were trying to live with You what it can no longer live with human beings. My present difficulty comes from the impossibility to reconcile the two parts of my being, inner and outer, and from the ensuing divorce as far as you are concerned. Could you please enlighten me on the following points:
   Ah, here are her questions.
  --
   (Mother draws with her two arms a sort of path going towards her, rising upward, then coming down again through her towards the people. The whole path looks much like the silhouette of a single Being.)
   Image 3

0 1968-09-11, #Agenda Vol 09, #The Mother, #Integral Yoga
   You will see that your whole conception and notion [of heaven and hell] is based on one thing, an entity you call God, and a world you call his creation, which, to your mind, are two different thingsone having made the other, the latter being subjected to the former and the expression of what the former made. Well, thats the initial error. But if you could feel deep down that there is no division between that something you call God and that something you call the creation; if you thought, Its exactly the same thing, if you could FEEL that what you call God (which is perhaps a mere word), what you call God suffers when you suffer, is ignorant when you are ignorant, and it is through this whole creation that he finds himself again little by little, step by step, unites with himself, realizes himself, expresses himself, and its not at all something he willed arbitrarily and made autocratically, but it is the growing, increasingly developing expression of a consciousness that objectifies itself to itself Then, instead of being like a little child who kneels down, folds his hands and says, God, I implore You, make me a good boy, let me not cause my mother any sorrow (thats very easy and, well, I cant say its bad!), instead of lighting a candle and kneeling before it with folded hands, light a flame in your heart and have a great aspiration for something more beautiful, truer, nobler, better than anything I know; I ask that tomorrow I begin knowing all those things and begin doing all that I cannot doand every day a little more. Then, if you objectify a little, if for some reason you have been put in presence of a lot of misery in the world, if you have unhappy friends or suffering parents or difficultiesanything then you ask that the entire consciousness may rise TOGETHER towards that perfection which must manifest, that all this ignorance which has made the world so unhappy may be changed into enlightened knowledge, that all that bad will may be illumined and transformed into benevolence. And how lovely those prayers would be!
   I remember that during those classes, on certain days I knew it was the psychic that spoke, and on other days it was only the mind. And that day, I remember, the psychic presence was very strong.

0 1968-10-09, #Agenda Vol 09, #The Mother, #Integral Yoga
   Oh, what a beautiful forest, mon petit! They must be the forests of Its between the subtle physical and the vital, as if joining the two the subtle physical to the vital. Trees as I have only seen in Japan; trees rising straight like columns, planted in rowsmagnificent! With light-colored grass, very light, pale green. Grass on the ground, airlots of airand at the same time nothing but trees: a forest. But not thick, not crowded. Well then, in that magnificent place, instead of rejoicing, the fool (Mother takes a wailing tone): I dont know what happened to me, I have no religion! (Mother laughs) So I told him, But you should rejoice! No religionyou are in a place much more beautiful than all religions! (In a whining tone)I dont understand.
   (silence)

0 1968-10-30, #Agenda Vol 09, #The Mother, #Integral Yoga
   Its precisely the experience Ive had these last few days (yesterday, I think), just before writing the card. We always set an end to things but there isnt any. There isnt any. The truth is, one rises like this (Mother draws a curve that reaches a point in space), but its in order to go like this (gesture of a new curve rising higher from that point on), and again like this for ever and ever.
   It may be an individual consciousness, not necessarily an impersonal one; for the individual consciousness, too, its like this: a great curve (Mother draws a trajectory up to a point), and like a springboard to go farther. So it was a vision like that, of something developingdeveloping while it expands and grows illumined.

0 1968-11-02, #Agenda Vol 09, #The Mother, #Integral Yoga
   Its quite extraordinary. And this Msgr. Z will also be in it. P.L.s letter goes on: You may remember that I had been told about a promotion at the Vatican; that promotion, announced while I was in Pondicherry, gave rise to the basest intrigues, so that the nomination was stopped. And paradoxically, I have been given its duties without the title. They have decided to test me, and to do so for a period of at least four years. The struggle for power in this milieu is frightening. But I see all that from such a distance! I have the sensation that its all about someone else, not me, and that embarrasses those around me, for I do not react to injustice. (And what injustice!If they knew how indifferent I am to this little world.) There is the sad panorama. You will now realize why the Samadhis peace and sweetness are so dear to me and intimate to my soul. At times I feel like a feather blown here or there by the wind, and my whole effort is anchored in the light Sweet Mother has put into my psyche. Right from the first moment of the day my tenderness rises towards her, and then I see that what I do is not important, but the MANNER is.
   (long silence)

0 1968-12-21, #Agenda Vol 09, #The Mother, #Integral Yoga
   Certainly it acts! Its ALREADY been acting, for a long time. Its because the body is used (was used) to obeying the vital and especially the mind, so its to change its habit, to make it obey the higher Consciousness alone. Thats why. Its to make things go faster. In people, That acts through the mind and vital and as I said, its safer that way. As an experience its rather risky, but it makes things move considerably faster, because normally you must act on the body through those two, whereas in that way, with them absent, That acts directly. Thats all.
   As questions go, this one is innocent.

0 1969-03-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its to avoid wastage, you understand, so the cells that are fully conscious remain together in a group instead of being scattered, and do not risk being dissolved too (which can happen).
   Then, once it had been clearly seen (not explained with words, I dont know how to put it), I said, Very well, now, we shall see.

0 1969-04-02, #Agenda Vol 10, #The Mother, #Integral Yoga
   And when I speak with them, very strangely, theres a sort of warrior in me, and some people give rise to reactions: I feel like striking. Sometimes its quite brutal, I dont know why. It comes and strikes. With others, on the contrary, I am very tranquil. Some tell Me, Youre hard!
   Has it always been like that? Its not since this new consciousness came? Since the beginning of this year?
  --
   No, not like this, but with a certain goodwill nonetheless. Theyre the onesor a group of the same type, the Beatleswho went to see this Mahesh rishi in the Himalayas.
   And what happened?

0 1969-04-16, #Agenda Vol 10, #The Mother, #Integral Yoga
   No, I dont think it should be done. I think whats necessary is this absolute tranquillity so That may go through without being distorted. The abolition [in Mother] was done because the body wanted to attempt the process of transformation of the cells, and it was already quite old, you see, so things had to go fast. It was for the movement to be swift. But of course, I can see its risky
   This experience [of the column of light] came so spontaneously, effortlessly, without concentration or anything; and to the very body it was visible like this (gesture, eyes wide open). I couldnt see the window anymore, that table there I couldnt see anymore; I couldnt see: it was here, like this, here (gesture between Mother and the window). As if it were PHYSICALLY here, you understand.

0 1969-04-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   And since this Consciousness came, things have been accelerating. It has given a great rapidity of movement to circumstances. But then, its becoming urgent. And oh, falsehood, duplicity oh, everything seems to be rising to the surfaceits hideous. Will the the Force of Harmony and Peace be strong enough to to digest all that? I dont know.
   I thought (there were all kinds of things going on, like pictures of possibilities), I thought it was in the bodys makeup, that it was coming out in order to be purified. Now I realize it may have been partly that, but that all those pictures correspond to things taking place at present [in the world]. And if they are true the things to come are rather catastrophic.

0 1969-07-23, #Agenda Vol 10, #The Mother, #Integral Yoga
   Theyre on their way back. But the Russians sent a robot in a machine that went round the moon, landed on it and picked up stonesand it was a robot! They said, Well never risk a human lifea robot is good enough.3
   But the children at the School here were in an extraordinary state of excitement. So I was asked to say something to them. I said, Id better not say anything, because I would say its big children having fun! (Mother laughs) It would have thrown cold water on them!

0 1969-09-27, #Agenda Vol 10, #The Mother, #Integral Yoga
   (A.R.:) Yes, exactly, the block is just that. Ill give an image: when you know a law perfectly, you cant be in breach of the law; but if you know it imperfectly, you risk a fine at any moment.
   (Satprem:) Mother, its the knowledge of the Law that he would like to have, so as not to make any mistake.

0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
   But the interesting thing (its obvious, but) for those capable of rising to that Consciousness, its an interesting experience to have: as soon as you go beyond the region of even the highest human consciousness, once you are above, all spirit of revenge and punishment ABSOLUTELY disappearsabsolutely Its impossible to feel it. Its it seems to be a false way of reacting: instead of healing, you perpetuate the vibration, only changing its direction.
   But up above, its absolutely imperative: it doesnt exist, its impossible.

0 1969-10-25, #Agenda Vol 10, #The Mother, #Integral Yoga
   All that is conscious in this [the body] has only one only one movement: let there be no difference anymore. Thats all. And no impression at all to pull from here or there, or to rise up aboveits not that: no difference anymore.
   And the difference is becoming increasingly painfulmuch more painful than an illness (its not the same sort of thing: its a sort of inner anguish).

0 1969-11-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   As unbelievable as it may appear, Mother did not dare to ask her own disciples, knowing the storms that would give rise to. Thus Satprem could never recover the notes written by Mother. Even the words changed by Mother herself were later reintroduced.
   The manuscript has been in Pa ris for a year.

0 1969-12-03, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its beginning to rise. The effect of this new Consciousness (its taken a year) is that things are beginning to rise.
   ***

0 1969-12-10, #Agenda Vol 10, #The Mother, #Integral Yoga
   enabling one to rise towards higher knowledge.
   ***

0 1969-12-13, #Agenda Vol 10, #The Mother, #Integral Yoga
   Yes, of old things rising up again.
   But dont you feel it comes from above?

0 1969-12-24, #Agenda Vol 10, #The Mother, #Integral Yoga
   It can be used, but not everywhere . The rishis said, The Vast [Brihat].
   (after a silence)

0 1969-12-27, #Agenda Vol 10, #The Mother, #Integral Yoga
   These last few days, Ive rather had the impression of being surrounded by a TOTAL incomprehension but Im used to that! But it had become so acute; Ive received questions, reproaches, anyway, all kinds of things . It was like a spirit of incomprehension rising up everywhere, and I felt it was rising deliberately because the time had come to do something . Why is this done? Why is that done? Why are things like this? And most of the time, based on tendentious information or incorrect observations.
   (silence)

0 1969-12-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   and rise and purify themselves. Well, what should be built in Auroville is an axis, a center, a symbolic temple of the new world we want to create, and all the consciousnesses should unite in the construction of this pyramid of the new world, or this temple of the new worldwhich will at the same time help to bring down what must express itself there.
   Its very good, that was the first idea: there was the center, and the city was organized around it. Now theyre doing the opposite! They want to build the city and put the center afterwards .

0 1970-03-07, #Agenda Vol 11, #The Mother, #Integral Yoga
   Things have become very acute, I mean over great things, over small things (all that, that sense of the important and the unimportant, has faded a lot). And for the physical, the work has become very acute, but then things have been made worse here by the fact that the pressure of the Consciousness arouses in people a whole quarreling spirit. So everyone is now quarreling! And I very clearly see that its the pressure of this Consciousness what resists in them rises up. And what disorder here.
   I am looking, Ill see what will happen.

0 1970-03-14, #Agenda Vol 11, #The Mother, #Integral Yoga
   All the experiences others had had of making contact with the higher worlds, used to leave the physical here as it is. (How should I put it?) From the very beginning of existence up to Sri Aurobindos departure, I lived in the awareness that one may rise, one may know, one may have all experiences (and one did have them), but when one came back into this body it was those for-mid-able old laws of the mind that ruled everything. So then, all these years have been years spent preparing and preparingfreeing oneself and preparing and these last few days, it was ah! the body PHYSICALLY noting that things had changed.
   It has to be worked out, as they say, realized in every detail, but the change IS DONEthe change is done.
  --
   But its as if from every sideevery sidethose mental forces, mental powers were rising in protest, violent in their protest, so as to impose their old laws: But things have always been this way! But its over. They wont always be this way, thats all.
   (long silence)

0 1970-04-15, #Agenda Vol 11, #The Mother, #Integral Yoga
   There seems to be a more and more powerful Pressure, and all difficulties are a rising (gesture of rising from below). People quarrel and oh!
   And its not just here, its all over the country. And I am told its all over the world.
   You know, its like a Pressure (gesture of implacable descent), so everything rises.
   (Mothers voice is husky)

0 1970-04-29, #Agenda Vol 11, #The Mother, #Integral Yoga
   You know that in the night that followed the darshan, they found rishabhchand2 For almost a year he had asked me to leave. So, when he asked me to leave (he asked quite in earnest: he was suffering a lot, quite miserable), I did what I always do: I presented his request to the Supreme Lord and said to Him And then, he didnt leave. He recovered. He recovered and for some time he was much better. But his will to go remained. So then, on the day of darshan (I think he saw me, I dont know), he disappeared from his room, and they found his body partly on the shore, partly in the water. As it was a public place, the police asked for an autopsy, and it was done: there wasnt a drop of water in his stomach, which means he didnt drown. And it does seem, according to what people say, that he didnt drown (but I didnt see the body, so I am not absolutely sure), but one thing is sure, its that he left his body, and another thing is sure, its that he did not kill himself. He went out before 4 in the morning (they dont know at what time sometime in the night). At 4 they realized he had gone out. No one heard him leave. And he died, obviously but he did not kill himself. So what happened? He had a bump at the forehead: he fell down.
   There was a kind of hole. He must have fallen down and hit a rock.
  --
   But then, I should tell you that some people are telling very stupid stories on rishabhchands departure.
   Oh, what do they say?
  --
   Yes. But they told me too, thats how they broke the news to me! They told me that rishabhch and had committed suicide. There was in me a categorical NO. I didnt say it. I didnt say, I waited; because if I had said something, they would have I didnt say anything, I waited. Then they told me that the police had demanded the body, and later on they said, Well, the police found there wasnt a drop of water in his stomach. So he didnt throw himself into the water. And it was the only thing he could have done.
   But Mother, they went to the extent of going to find little Astha3 in her sports group, and they told her, Arent you ashamed, your grandfa ther committed suicide, arent you ashamed!
  --
   rishabhch and killed himself last night.
   What?
   Then they explained: His servant came, entered his room, and found rishabhch and wasnt there. No one had seen him go out, and the servant found him drowned on the seaside.
   I didnt say anything, I strongly felt, ITS NOT TRUE. Then afterwardslong afterwards they told me about the police and how, finally, he was half in the water, half on the shore, and with a blow to the head. Then I understood. I understood that the Lord had asked him to come and meet Him (Mother gestures as if taking rishabhch and by the hand), had him leave his house. But in his consciousness (my dream must have stopped at the point where he physically lost consciousness), in his PHYSICAL consciousness, he could not see Him. Then it became clear!
   You know, I found that so marvelous! Because the experiences I have now I never had such precise and concrete experiences, because these are experiences of the body. I had that experience, and when I got up in the morning, I wondered, What on earth can this mean? I knew it wasnt me, but I couldnt know who it was. I knew it wasnt me. The Lord asked me to come and meet Him, I went to meet Him, and I could not see Himhis body left, and he saw Him.
  --
   An old and very faithful disciple whose body was found on the beach. This is the continuation of the series that began with Bharatidi, then Amrita, Pavitra.... rishabhch and was the author of Sri AurobindoHis Life Unique.
   Astha is nine year old.
   rishabhch and must have left his body at that point.
   On April 23, Mother received apho rism 494:

0 1970-05-23, #Agenda Vol 11, #The Mother, #Integral Yoga
   Otherwise theres a risk one might take ones
   Its very dangerous, I never tell people. They might take all their impulses for revelations.

0 1970-06-03, #Agenda Vol 11, #The Mother, #Integral Yoga
   The idea is this: We come to Auroville to escape social and moral rules that are artificially practiced everywhere, but it is not to live in the licentiousness of the satisfaction of every desire: it is to rise above desires in a truer consciousness. Something like that. It appears they quite need this! (Mother laughs) So we should add it.
   We could draw up a whole program, that would be interesting enough.

0 1970-06-17, #Agenda Vol 11, #The Mother, #Integral Yoga
   to hew through, durchhauen, even at the risk or the cost of much damage to the outward life and the body? To the growing soul, to the spirit within us, may not difficulties, obstacles, attacks be a means of growth, added strength, enlarged experience, training for spiritual victory? The arrangement of things may be that and not a mere question of the pounds, shillings and pence of a distribution of rewards and retri butory misfortunes!
   Letters on Yoga, 22.449-450

0 1970-07-11, #Agenda Vol 11, #The Mother, #Integral Yoga
   This rising of the kundalini, I had it in I was still in Pa ris. It was before I came to India. I had read Vivekanandas books about it. And when the Force rose, it emerged from the head through here (gesture at the top of the head); the [classic] experience was never described in that way. The Force came out and the consciousness settled here (gesture about eight inches above the head). So when I came here, I told Sri Aurobindo about it; he told me it had been the same thing with him, and that according to the teaching of [ancient] texts, you cannot live when that takes place: you die! So (laughing) he told me, Here are two who havent died!
   The consciousness has remained there (gesture above), it didnt come down again; its there, its always there.

0 1970-07-18, #Agenda Vol 11, #The Mother, #Integral Yoga
   in order that the human being may rise to the Divine. It is a simple truth
   (Mother laughs)

0 1970-09-05, #Agenda Vol 11, #The Mother, #Integral Yoga
   During all this meditation, Satprem was in such an intense prayer, and there seemed to be a luminous power, almost white, bluish, solid, with these words constantly rising in him, as if they came from this light, "We shall conquer, we shall conquer...."
   Soon afterwards, Sujata reminded Satprem of these lines from Sri Aurobindo's poem, "A God's Labour":

0 1970-09-09, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its here (Mother draws a bar across the top of her chest). Its here. And I am as if forbidden to (Mother makes the gesture of rising to join the Origin above the head) As if I absolutely had to find something.
   (silence2)

0 1970-09-12, #Agenda Vol 11, #The Mother, #Integral Yoga
   Yes, thats right! Ah, when I start doing this (gesture of rising above the body), instantly, instantly a terrible discomfort: its NO.
   Its exactly like that.

0 1970-09-19, #Agenda Vol 11, #The Mother, #Integral Yoga
   Working on the physical is like digging the ground; the physical is absolutely inert, dead like stone. When the work began there, all former energies disappeared, experiences stopped; if they came they didnt last. The progress is exceedingly slow. One rises, falls; rises again and falls again, constantly meeting with the suggestions of the Vedic Asuras, You cant do anything, you are bound to fail.
   You have to go on working and working year after year, point after point, till you come to a central point in the subconscient which has to be conquered and it is the crux of the whole problem, hence exceedingly difficult. This point in the subconscient is the seed and it goes on sprouting and sprouting till you have cut out the seed.

0 1970-09-30, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its a moon, I think. No, there should be the minds blue and the sun rising.
   Oh, yes! The moon wont do at all.
  --
   Instead of a stem that writhes (you dont writhe! [laughter]), you can put seven linesseven lines. Then a gathering of the seven lines here (just above the surface of the waters). This is symbolic of the books formation. And then here (above the waters), rise straight and (Mother draws seven lines opening up at the top of a stem). You understand: seven ascents (below) and here (above) seven responses. Like this. Seven lines gathering at a point that corresponds to this [the other point where the seven lines from below gather]. Then it has a meaning.
   ***

0 1970-11-28, #Agenda Vol 11, #The Mother, #Integral Yoga
   Theres nothing left here (Mother touches her forehead), nothing. You understand, it seems to come like this, and then it goes like this (continuous gesture rising from Satprem to Mother, then from Mother spreading on both sides onto the world.)
   Image 6

0 1971-03-04, #Agenda Vol 12, #The Mother, #Integral Yoga
   You must rise high enough in your consciousness so as to be above contradictions. That is the solution.
   ***

0 1971-03-10, #Agenda Vol 12, #The Mother, #Integral Yoga
   (Concerning a disciple who wanted to finish The Life of Sri Aurobindo left incomplete by rishabhchand.)
   I thought rishabhch and had finished The Life of Sri Aurobindo.
   He stopped where Sri Aurobindo comes to Pondicherry [in 1910].

0 1971-04-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   Until the year of grace 1969 [the descent of the New Consciousness], all philosophies, all religions, all isms, all spiritual paths were only the refined products of the mental circle [according to Supermanhood]. All experiences were merely on the higher planes of the mind. Those peaks of the Spirit are but self-paroxysms, p. 61; we must cleanse ourselves of the wisdoms of the past, the ascents of the past, the illuminations of the past and the whole racket of the old sanctities of the Spirit, p. 29, etc. In other words, everything that took place before 1969 is a sublimation of the old flesh, p. 28. It is quite clear. Some have touched the Secret: the rishis, the Egyptians the reader understands that they had the intuition of it but not the experience. The same applies to Sri Aurobindo, who announced it, but his yoga extended the refinement of the mental bubble; the reader thus understands that he did not know about the key to the yoga of the superman and was merely satisfied in teaching the integral yoga.
   The misconception of this enthusiastic reader is like a demonstration in reverse of precisely what the orthodox reproached Supermanhood for, i.e., of having betrayed Sri Aurobindo. Behind this so-called schism were hidden, on the one hand, those who wanted to separate Mother and Sri Aurobindo and found it more comfortable to philosophize than to do the yoga concretely, and on the other hand, those who wanted conveniently to dispense with all spiritual disciplines and live according to their fancy. Two poles of the same misconception. Here then is the letter Satprem sent in response to this enthusiastic reader:
  --
   Now, you have completely confused the psychic and the spiritual. The psychic, the soul, the Fire within, Agni, does not belong to the mental bubble or to any bubble: it is the Divine in matter. It is that little Fire which opens the door to the great solar Fire of the New Consciousness. It is the instrument of the yoga of the superman (when I speak of turning on the psychic switch, I am there taking the word in the vulgar and ridiculous sense of people seeking visionary and occult experiencesnot in the true sense). Others in every age have had the experience of the psychic, of the inner Fire, but aside from the rishis, no one used it to transform matter; the religions have made a purely devotional and mystical thing out of it. As for the spiritual, that includes all the planes of consciousness above the ordinary mind. It is the path of ascent. And that is where I repeatedly and emphatically, and from experience, say that those great Experiences, which have to be turned into spiritual summits, are part of the mental bubble (including the overmind): they are the rarefied summits on which the being thins out into a marvelous whiteness, immense, royal, without a ripple of trouble, in an eternal peacewhich can last for millenniums without its changing the world one iota, by definition. But the spiritual is not the supramental, and when one touches the supramental, it seems to be almost a whole other Spirit, it is so compact, warm, powerful, present, embodied and radiantly solid in broad daylight. That is the Radiance which Sri Aurobindo and Mother came to bring down on earththey said over and over that their yoga was new, new, newand it is through the simple little fire inside us that we can enter into direct contact with That, without sitting in the lotus position or leaving life. When one touches That, the spiritual heights seem pale. That is all I have to say. So we do not at all need to be superyogis to have this contact, and those who have found Nirvana, or what have you, have not advanced one inch toward That, because the clue to That is not up there at all or outside, but in your own small capacity of flame.
   So if instead of splitting hairs, you set out boldly on the road, afire, you would perhaps discover that we are indeed at the Hour of God and that a single spark of sincere effort, at ones own level, opens doors which have been closed for millenniums.

0 1971-05-01, #Agenda Vol 12, #The Mother, #Integral Yoga
   And that is what has to be done. Instead of resting on the foundation of ordinary goodwill and all the moral and social rulesall that, brrm! fizzled outwe must rise above, we must have the Divine Will and the Divine Harmony, that is what we want; and as for those who are rebelling against the ordinary order of things and the ordinary social conventions: well, prove that you are in touch with a higher consciousness and a truer truth.
   Its the time to make a (gesture of a leap upward).

0 1971-05-19, #Agenda Vol 12, #The Mother, #Integral Yoga
   Mujiburs Bengal risked her body but saved her soul.
   Indiras India neither risked her body nor saved her soul.
   I refuse. I dont want to say anything against Indira!

0 1971-06-09, #Agenda Vol 12, #The Mother, #Integral Yoga
   Oh, but I tell you, its a massive onslaught but it doesnt matter. We must rise above it, and then (gesture of looking from above).
   What I said is the Truth, and the ONLY remedy:

0 1971-06-12, #Agenda Vol 12, #The Mother, #Integral Yoga
   Every sadhak has by nature certain characte ristics which are a great obstacle on the way of the sadhana; these remain with obstinacy and can only be overcome after a very long time by an action of the Divine from within. Your mistake is not to have these defects, others have defects of anger, jealousy, envy, etc. very strongly and not only have them within but show them very openly but to accept it as a reason for despair and the wish to go away from here. There is absolutely no meaning in going away, for nothing would be gained by it. One does not escape from what is within oneself by changing place; it follows and reproduces itself under other circumstances and among other surroundings. To go away and die does not solve anything either; for ones being and nature do not end with death, they continue. The only way to get rid of them is here. Here, if you remain, a time is sure to come when these things will go out of you. The suffering it causes cannot cease by going outit can only cease by the inner cause being removed or else by your drawing back from them and realising your true self which even if they rise would not be troubled by them and would refuse to regard them as part of itselfthis liberation too can only come here by sadhana.
   May 24, 1937
  --
   As for sadhana, it is not that you have no capacity, but what has happened to many has happened to you the physical consciousness has risen up and veiled the psychic which was about to come forward. It has risen up with the insistence on the value of its own small ignorant ideas and feelings and refusing to let them go. When the psychic comes forward, all larger and more enlightened movements replace them. But usually before that happens, these things rise up and control the consciousness for a while. This state need not be a permanent condition and if one sees clearly and rejects them consciously, then it can be got over quickly but even if it lasts a long period, it can in the end be overcome and that is happening to many now. Naturally, the physical consciousness persuades the mind that it is everlasting and cannot be got over; but that is not true.
   May 21, 1937

0 1971-10-02, #Agenda Vol 12, #The Mother, #Integral Yoga
   (Last year, after the death of General de Gaulle, Satprems friend Y.L. had met Andr Malraux at Verrires; he immediately asked her, Is the Mother still alive? As Y.L. was a little taken aback, he added, I went there before you, 33 years ago. So I assume you know what they have been looking for in India. Again a few days ago, Y.L. met Andr Malraux after his cry Volunteer for Bengal; he said to her, What is essential in the fight Im going to wage for Bengal is to know the attitude and action of Pondicherry. Y.L. therefore came to put the question directly to Mother. Mother asked, When is Andr Malraux meeting Indira Gandhi? In November, in Pa ris. Mother again asked, When is Andr Malraux thinking of coming to India? I dont know. Then Mother remained absorbed a long time and said, He will only get THE answer when he arrives in India, because the answer is in him. After meeting Indira Gandhi in Pa ris, Andr Malraux will renounce his plan of action. Let us note that when Y.L. met him, he leafed through the Auroville pressbook and said, All this is familiar Im part of it I know this. And closing the book, Its as if the sun had risen. And it goes down. And we begin again. Y.L. simply replied: And what if the sun has risen for good?)
   [These notes are taken from Y.L.s travel diary.]

0 1971-10-27, #Agenda Vol 12, #The Mother, #Integral Yoga
   And it was a very complete experience, because it wasnt the experience of a person but of all humanity: I saw absolutely concretely that all men who THOUGHT they knew they had Experience [of the Divine], well, it was (wavering gesture, just above the head), it was halfway, so to say. Whenever we rise a little higher than the ordinary consciousness, we at once think we have touched the Divine.
   And that experience yesterday did not culminate in any knowledge; it culminated in (Mother opens her hands in a gesture of surrender).

0 1972-01-29, #Agenda Vol 13, #The Mother, #Integral Yoga
   I cant say. I dont remember. Someone who was also going to be executed. There were also many children. Then I heard a sort of great chant (many people were gathered there, it was time for the execution), like a mantra rising up from each of us, like this: OM Namo Bhagavate Sri Arabindaye.
   Ah!

0 1972-04-04, #Agenda Vol 13, #The Mother, #Integral Yoga
   We must strive for Order, Harmony, Beauty and collective aspirationall the things which for the moment are not there. We must you see, being the organizers, our task is to set the example of what we want others to do. We must rise above personal reactions, be exclusively attuned to the divine Will and be the docile instruments of the divine Willwe must be impersonal, without any personal reaction.
   We must be in all sincerity. What the Divine wantslet it be. Thats all. If we can be that, then we are as we ought to be, and THAT is what we must become. For the rest for all the rest, we do the best we can.

0 1972-04-26, #Agenda Vol 13, #The Mother, #Integral Yoga
   Whenever I protest or complain, I am told (thats how it comes), I am told that things come to me from here or there (gesture to every side) for me to act upon them, for That to act upon the worldit has nothing to do with thought, it isnt a thought, this (the head) is very silent; its here (gesture above), and then like this (gesture rising from the bottom to be offered), from the subconscient. And all the work that is being done is not just for this body; the body is doing it for all those who are receptive. In which case I have nothing to say, everything is perfectly all right. If such is the case. Because (Mother turns her head toward the bathroom door) the body lives in particularly good conditions. It is very well taken care of.
   (silence)

0 1972-07-12, #Agenda Vol 13, #The Mother, #Integral Yoga
   The subconscient is full of, oh, full of fears, of anxieties, of. That place is disgusting (gesture rising from below).
   (silence)

0 1972-07-19, #Agenda Vol 13, #The Mother, #Integral Yoga
   In the subconscient there is an accumulation of defeatism. Thats what keeps rising to the surface. As we ABSOLUTELY need to change that, the subconscient must be clarified so that the new race can come. We must clarify the subconscient. Its a mire. Its full of defeatismdefeatism, the first reaction is always defeatist. Its absolutely disgusting, mon petit, Ive seen it, I am working there a disgusting place. We absolutely must we must be categorical and vigorousfearless, you know. Change it MUST.
   Its nasty.
   And it keeps rising to the surface (gesture from below).
   (silence)

0 1972-07-22, #Agenda Vol 13, #The Mother, #Integral Yoga
   I know that when it came, it was meant on the contrary to tell you not to pay attention to peoples mistakes because things had to be seen from the standpoint of the whole, within the Whole. That was it. I felt this was the last stage, which would propel you into the Vision, the vision of the whole I mentioned. When I wrote that, I felt you were ready to have that vision of the whole and had to be told just so that you would give your external consent to it. When I was told you were unhappy [with my letter], I was puzzled I didnt understand. How come? On the contrary the feeling was that the time had come for you to rise above all human conceptions and to look at the creation and all circumstancesALL circumstanceswithin the Great Plane, the immense divine plane. Such was my impression.
   Yes. But what is to be done, then? Should one withdraw in that Consciousness, seek to attain it and, well, just let the material world unfold as it can with the fakers and liars, or else.

0 1972-08-02, #Agenda Vol 13, #The Mother, #Integral Yoga
   Well, I would really like to understand the mechanics of the subconscients transformation. I just dont understand the word transformation. Dissolution, is understandable; I mean, some movements come to the surface (sometimes you even see them symbolically the night before), they rise to the surface, perform their little trick, their little mischief, you more or less control them, then they come in contact with the Light, and pff! sink back again.
   (Mother nods)

0 1972-08-09, #Agenda Vol 13, #The Mother, #Integral Yoga
   Sri Aurobindo and all the Vedic rishis have always likened the Supermind to the sun.
   Yes.

0 1972-10-25, #Agenda Vol 13, #The Mother, #Integral Yoga
   All that is (same gesture rising from below).
   But the consciousness here (gesture around the head) is peaceful, extraordinarily peaceful (Mother opens her hands): let Your Will be done, Lord. So that exerts a pressure on what rises from below.
   As though the battle of the world were being fought in my consciousness.

0 1972-11-04, #Agenda Vol 13, #The Mother, #Integral Yoga
   The whole subconscient is (gesture of something rising up from below).
   (silence)
   And then how can I put this? It isnt sensation or knowledge, its a kind of (Mother feels the air between her fingers), you cant even say conviction: its a certitudea certitude in the perception that Bliss is there right there, WAITING FOR us, but a whole world of contradictions that have been repressed in the subconscient keeps rising up from the subconscient to prevent us from feeling it. So you could say its a battlefield, but in a perfect calm.
   Its impossible to describe.

0 1972-11-26, #Agenda Vol 13, #The Mother, #Integral Yoga
   Before dying falsehood rises in full swing.
   Still people understand only the lesson of catastrophe. Will it have to come before they open their eyes to the truth?

0 1972-12-02, #Agenda Vol 13, #The Mother, #Integral Yoga
   Always that same massive power which seems to rise from within and seize the whole being in a kind of solid fire.
   ***

0 1973-01-10, #Agenda Vol 13, #The Mother, #Integral Yoga
   In my own case, I know: its because everything that needs to be transformed is rising from the subconscient, and its in-ter-mi-nable. It keeps rising and rising and rising.
   And with each little thing looms the possibility of catastrophe. So you live in a constant suggestion of catastrophes I know where it comes from, I know what it is, but it isnt pleasant.

0 1973-01-20, #Agenda Vol 13, #The Mother, #Integral Yoga
   Message of November 26, 1972: "Before dying, falsehood rises in full swing. Still people understand only the lesson of catastrophe. Will it have to come before they open their eyes to the truth? I ask an effort from all so that it has not to be. It is only the Truth that can save us; truth in words, truth in action, truth in will, truth in feelings. It is a choice between serving the Truth or being destroyed."
   ***

02.01 - A Vedic Story, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Nicholas Roerich rishi Dirghatama
   Other Authors Nolini Kanta Gupta Seer PoetsA Vedic Story
  --
   What does this parable mean? First of all then we must know what Sacrificea Vedic sacrificeis. Sacrifice symbolises the cosmic labour, the march of the universe towards its goal, the conquest of Light over Darkness, the ascent of manhood to godhead, the flaming rise and progress of consciousness to its supreme expression and embodiment. It is the release out of Inconscience and Unconsciousness to consciousness and finally into the super-consciousness.
   Sacrifice consists essentially in lighting the fire and pouring fuelofferingsinto it so that it may burn always and brighter and brighter. It calls the gods, also, it is said, ascends to them, brings them down here to live among men, in men. It lifts men from the ordinary life and consciousness, takes them to the abode of the gods. In other words its function is to bring down and infuse into the human vessel the godly consciousness and delight and power. Its purpose is to divinise human life. Through the sacrifice man offers his present possessions, his body and life and mind to the Deity and deities and by this surrender and submission constant and unfailing (namas) he awakens the Divine in him the Agni that is to lead him to the divine consummation.
  --
   Nicholas Roerich rishi Dirghatama

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Even of this descent of the Divine Consciousness, however, there are varying degrees, in accordance with the nature of the work it has got to do. In the inferior ranges of evolutionary Nature the lower hemisphere, as it is called, of Mind, Life and MatterDescent is partial and indirect and relative, the aim being a more or less reconditioning of Matter, not its thorough transformation: this becomes possible when Nature has risen to Mind and has prepared herself to take the further, the crucial leap into the higher hemisphere, the sphere of dynamic spiritual truth.
   Nature's attempt at the transcendence of Mind opens the door for a more and more direct and integral descent of the Divine Consciousness, and in its highest degrees the degrees of the Supermind the Descent means a reversal of the normal values, a swift and total transfiguration of earthly life into the mould of supernal spiritual realities. An absolute degree of the Descent, an irruption of the Divine Consciousness in its supreme purity and fullness becomes inevitable in the end: for that alone can bring about the fulfilment that Nature ultimately has in view. Matter will yield completely, and life power too, only to the direct touch and embrace of the Divine's own self.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Not that spiritual men have not served and worked for the welfare of the world; but their work could not be wholly effective, it was mixed, maimed, temporary in effect. This could not be otherwise, for their activity proceeded from inferior and feebler sources of inspiration and consciousness other than those that are purely spiritual. Firstly, little more was possible for them than to exercise an indirect influence; their spiritual realisation could bring into the life of the world only a reminiscence, an echo, just a touch and a ray from another world. Or, secondly, when they did take part in worldly affairs, their activity could not rise much beyond the worldly standard; it remained enclosed within the sphere of the moral and the conventional, took such forms as, for example, charity and service and philanthropy. Nothing higher than ideas and ideals confined to the moral, that is to say, the mental plane, could be brought into play in the world and its practical lifeeven the moral and mental idea itself has often been mistaken for true spirituality. Thus the very ideal of governing or moulding our worldly preoccupations according to a truly spiritual or a supramental or transcendental consciousness was a rare phenomenon and even where the ideal was found, it is doubtful whether the right means and methods were discovered. Yet the sole secret of changing man's destiny and transmuting the world lies in the discovery and application of a supreme spiritual Conscious-Power.
   Humanists once affirmed that nothing that concerned man was alien to them, all came within their domain. The spiritual man too can make the affirmation with the same or even a greater emphasis. Indeed the spiritual consciousness in the highest degree and greatest compass must needs govern and fashion man in his entire being, in all his members and functions. The ideal, as we have said, has seldom been accepted; generally it has been considered as a chimera and an impossibility. That is why, we repeat, even to this day the world has its cup of misery full to the brimaniryam asukham.
  --
   As we see it we believe that the whole future of mankind, the entire value of earthly life depends upon the issue of the present deadly combat. The path that man has followed so long tended steadily towards progress and evolutionhow-ever slow his steps, however burdened with doubt and faintness his mind and heart in the ascent. But now the crucial parting of the ways looms before him. The question is, will the path of progress be closed to him for ever, will he be compelled to revert to a former unregenerate state or even something worse I than that? Or will he remain free to follow that path, rise gradually and infallibly towards perfection, towards a purer, I fuller, higher and vaster luminous life? Will man come down' to live the life of a blind helpless slave under the clutches of I the Asura or even altogether lose his soul and become the legendary demon who carries no head but only a decapitated trunk?
   We believe that the war of today is a war between the Asura and men, human instruments of the gods. Man certainly is a weaker vessel in compa rison with the Asuraon this material plane of ours; but in man dwells the Divine and against the divine force and might, no asuric power can ultimately prevail. The human being who has stood against the Asura has by that very act sided with the gods and received the support and benediction of the Divine. The more we become conscious about the nature of this war and consciously take the side of the progressive force, of the divine force supporting it, the more will the Asura be driven to retire, his power diminished, his hold relaxed. But if through ignorance and blind passion, through narrow vision and obscurant prejudice we fail to distinguish the right from the wrong side, the dexter from the sinister, surely we shall invite upon mankind utter misery and desolation. It will be nothing less than a betrayal of the Divine Cause.

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Thus we see that evolution, the unfolding of consciousness follows exactly the line of its involution, only the other way round: the mounting consciousness re-ascends step by step the same gradient, retraces the same path along which it had descended. The descending steps are broadly speaking (I) Existence-Consciousness-Bliss, (2) Supermind and its secondary form Overmind, (3) Mind(i) mind proper and (ii) the intermediary psyche, (4) Life, (5) Matter. The ascending consciousness starting from Matter rises into Life, passes on through Life and Psyche into Mind, driving towards the Supermind and Sachchidananda. At the present stage of evolution, consciousness has arrived at the higher levels of Mind; it is now striving to cross it altogether and enter the Overmind and the Supermind. It will not rest content until it arrives at the organisation in and through the Supermind: for that is the drive and purpose of Nature in the next cycle of evolution.
   Physical Science speaks of irreversibility and entropy in Nature's process. That is to say, it is stated that Nature is rushing down and running down: she is falling irrevocably from a higher to an ever lower potential of energy. The machine that Nature is, is driven by energy made available by a break-up of parts and particles constituting its substance. This katabolic process cannot be stopped or retraced; it can end only when the break-up ceases at dead equilibrium. You cannot lead the river up the channel to its source, it moves inevitably, unceasingly towards the sea in which it exhausts itself and finds its last repose andextinction. But whatever physical Science may say, the science of the spirit declares emphatically that Nature's process is reversible, that a growing entropy can be checked and countermanded: in other words, Nature's downward current resulting in a continual loss of energy and a break-up of substance is not the only process of her activity. This aspect is more than counterbalanced by another one of upward drive and building up, of re-energisation and re-integration. Indeed, evolution, as we have explained it, is nothing but such a process of synthesis and new creation.
   Evolution, which means the return movement of consciousness, consists, in its apparent and outward aspect, of two processes, or rather two parallel lines in a single process. First, there is the line of sublimation, that is to say, the lower purifies and modifies itself into the higher; the denser, the obscurer, the baser mode of consciousness is led into and becomes the finer, the clearer, the nobler mode. Thus it is that Matter rises into Life, Life into Psyche and Mind, Mind into Overmind and Supermind. Now this sublimation is not simply a process of refinement or elimination, something in the nature of our old Indian nivtti or pratyhra, or what Plotinus called epistrophe (a turning back, withdrawal or reabsorption): it includes and is attended by the process of integration also. That is to say, as the lower rises into the higher, the lower does not cease to exist thereby, it exists but lifted up into the higher, infused and modified by the higher. Thus when Matter yields Life, Matter is not destroyed: it means Life has appeared in Matter and exists in and through Matter and Matter thereby has attained a new mode and constitution, for it is no longer merely a bundle of chemical or mechanical reactions, it is instinct with life, it has become organic matter. Even so, when Lire arrives at Mind, it is not dissolved into Mind but both Life and Matter are taken up by the mental stuff, life becomes dynamic sentience and Matter is transformed into the grey substance of the brain. Matter thus has passed through a first transformation in Life and a second transformation in Mind; it awaits other transformations on other levels beyond Mind. Likewise, Life has passed through a first transformation in Mind and there are stages in this transformation. In the plant, Life is in its original p ristine mode; in the animal, it has become sentient and centralised round a rudimentary desire-soul; in man, life-force is taken up by the higher mind and intelligence giving birth to idealism and ambition, dynamisms of a forward-looking purposive will.
   We have, till now, spoken of the evolution of consciousness as a movement of ascension, consisting of a double process of sublimation and integration. But ascension itself is only one line of a yet another larger double process. For along with the visible movement of ascent, there is a hidden movement of descent. The ascent represents the pressure from below, the force of buoyancy exerted by the involved and secreted consciousness. But the mere drive from below is not sufficient all by itself to bring out or establish the higher status. The higher status itself has to descend in order to be manifest. The urge from below is an aspiration, a yearning to move ever upward and forward; but the precise goal, the status to be arrived at is not given there. The more or less vague and groping surge from below is canalised, if assumes a definite figure and shape, assumes a local habitation and a name when the higher descends at the crucial moment, takes the lower at its peak-tide and fixes upon it its own norm and form. We have said that all the levels of consciousness have been createdloosened outby a first Descent; but in the line of the first Descent the only level that stands in front at the outset is Matter all the other levels are created no doubt but remain invisible in the background, behind the gross veil of Matter. Each status stands confined, as it were, to its own region and bides its time when each will be summoned to concretise itself in Matter. Thus Life was already there on the plane of Life even when it did not manifest itself in Matter, when mere Matter, dead Matter was the only apparent reality on the material plane. When Matter was stirred and churned sufficiently so as to reach a certain tension and saturation, when it was raised to a certain degree of maturity, as it were, then Life appeared: Life appeared, not because that was the inevitable and unavoidable result of the churning, but because Life descended from its own level to the level of Matter and took Matter up in its embrace. The churning, the development in Matter was only the occasion, the condition precedent. For, however much one may shake or churn Matter, whatever change one may create in it by a shuffling and reshuffling of its elements, one can never produce Life by that alone. A new and unforeseen factor makes its appearance, precisely because it comes from elsewhere. It is true all the planes are imbedded, submerged, involved in the complex of Matter; but, in point of fact, all planes are involved in every other plane. The appearance or manifestation of a new plane is certainly prepared, made ready to the last the last but onedegree by the urge of the inner, the latent mode of consciousness that is to be; still the actualisation, the bursting forth happens only when the thing that has to manifest itself descends, the actual form and pattern can be imprinted and established by that alone. Thus, again, when Life attains a certain level of growth and maturity, a certain tension and orientationa definite vector, so to say, in the mathematical languagewhen it has, for example, sufficiently organised itself as a vehicle of the psychic element of consciousness, then it buds forth into Mind, but only when the Mind has descended upon it and into it. As in the previous stage, here also Life cannot produce Mind, cannot develop into Mind by any amount of mechanical or chemical operations within itself, by any amount of permutation and combination or commutation and culture of its constituent elements, unless it is seized on by Mind itself. After the Mind, the next higher grade of consciousness shall come by the same method and process, viz. first by an uplifting of the mental consciousnessa certain widening and deepening and katharsis of the mental consciousness and then by a descent, gradual or sudden, of the level or levels that lie above it.
  --
   Next is the domain of the Supermind with which the manifestation of the Divine starts. We have said it is the world of typal realities, of the first seed-realities, where the One and the Many are united and fused in each other, where the absolute unity of the Supreme maintains itself in undiminished magnitude and expresses and formulates itself perfectly in and through the original multiplicity. Here take birth the first personalities, absolute truth-forms of the Divine. Here are the highest gods, the direct formations of the Divine himself. Here are the Four Powers and Personalities of swara whom Sri Aurobindo has named after the Vaishnava terminology: (i) Mahavira, embodying the Brahmin quality of Knowledge and Light and wide Consciousness, (ii) Balarama, embodying the Kshatriya quality of Force and intense dynamism, (iii) Pradyumna, embodying the quality of love and beauty the Vaishya virtue of mutuality and harmony and solidarity, and (iv) Aniruddha, embodying the Sudra quality of competent service, of organisation and execution in detail. Corresponding with these Four there are the other Four Powers and Personalities of the Divine Mother war (i) Maheshwari, (ii) Mahakali, (iii) Mahalakshmi and (iv) Mahasaraswati. Next in the downward gradient comes the Overmind where the individualised powers and personalities of the Divine tend to become self-sufficient and self-regarding; their absolute unity is loosened and the lines of multiplicity begin to be more independent of each other, each aiming at a special fulfilment of its own. Still the veil that is being drawn over the unity is yet transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic rishis appear to have envisaged and sought after. The all gods (vive dev) were indeed acknowledged to be but different names and forms of one supreme godhead (dev) it is the one god, says rishi Dirghatamas, who is called multifariously whether as Agni or Yam a or Mata riswan; it is the one god, again, who is described as having a thousand heads and a thousand feet. And yet they are separate entities, each has his own distinct and distinctive character and attribute, each demands a characte ristic way of approach and worship. The tendency towards an exclusive stress is already at work on this level and it is the perception of this truth that lies behind the term henotheism used by European scholars to describe the Vedic Religion.
   The next stage of devolution is the Mind proper. There or perhaps even before, on the lower reaches of the Overmind, the gods have become all quite separate, self-centred, each bounded in his own particular sphere and horizon. The overmind gods the true godsare creators in a world of balanced or harmoniously held difference; they are powers that fashion each a special fulfilment, enhancing one another at the same time (parasparam bhvayantah). Between the Overmind and the Mind there is a class of lesser godsthey have been called formateurs; they do not create in the strict sense of the term, they give form to what the anterior gods have created and projected. These form-makers that consolidate the encasement, fix definitely the image, have most probably been envisaged in the Indian dhynamrtis. But in the Mind the gods become still more fixed and rigid, stereotyped; the mental gods inspire exclusive systems, extreme and abstract generalisations, theories and principles and formulae that, even when they seek to force and englobe all in their cast-iron mould, can hardly understand or tolerate each other.
  --
   Thus naturally there appear gradations of the human personality; as the consciousness in the human being rises higher and higher, the psychic centre organises a higher and higher a richer, wider, deeper personality. The first great conversion, the first turning of the human personality to a new mode of life and living, that is to say, living even externally according to the inner truth and reality, the first attempt at a conscious harmonisation of the psychic consciousness with its surface agents and vehicles is what is known as spiritual initiation. This may happen and it does happen even when man lives in his normal mental consciousness. But there is the possibility of growth and evolution and transformation of personality in higher and a higher spiritual degree through the upper reaches of the higher Mind, the varying degrees of the Overmind and finally the Supermind. These are the spheres, the fields, even the continents of the personality, but the stuff, the substance of the personality, the inner nucleus of consciousness-force is formed, first, by the flaming aspiration, the upward drive within the developing and increasing psychic being itself, and secondly, by the descent, to a greater and greater degree, of the original Being from which it emanated. The final coalescence of the fully and integrally developed psychic being with the supreme splendour of its very source, the Jivatman, occurs in the Supermind. When this happens the supramental personality becomes incarnate in the physical body: Matter in the material plane is transformed into a radiant substance made of pure consciousness, the human personality becomes a living form of the Divine. Thus the wheel comes full circle: creation returns to the point from which it started but with an added significance, a new fulfilment.
   The mystery of rebirth in the evolution of the human personality is nothing but the mystery of the developing psyche. At first this psyche or soul is truly a being: no bigger than the thumb it is the hardly audible still small voice. The experiences of lifesweet or bitter, happy or unhappy, good or bad, howsoever they may appear to the outward eye and perceptionall the dialectics of a terrestrial existence contri bute to the growth and development of the psychic consciousness. Each span of life means a special degree or mode of growth necessitated by the inner demand and drive of the divine Individual seated within the heart. The whole end in view of this secret soul is to move always towards and be united again with its Oversoul, its original and high archetype in the Divine Consciousness: the entire course of its earthly evolution is chalked out and patterned by the exact need of its growth. Whatever happens in each particular life, all the currents of all the lives converge and coalesce, and serve the psychic consciousness to swell in volume and intensity and be one with the Divine Consciousness. Or, in a different imagery, one can say that the multifarious experiences of various lives are as fuel to the Inner Firethis Psychic Agni which is just a spark or a thin tongue at the outset of the human evolutionary course; but with the addition of fuel from life to life this Fire flames up, indeed, becomes ultimately a conflagration that bums and purifies the entire outer vehicle and transforms it into radiant mattera fit receptacle, incarnation of the supernal Light. The mounting Fire (the consciousness-energy secreted in the earth-bound heart of Matter) finally flares up, discloses itself in its full amplitude and calls and attracts into it the incandescent supramental Solar Sphere which is the type and pattern it has to embody and express. This is the marriage of Heaven and Earth, of which the mystics all over the earth in all ages spoke and sangto which the Vedic rishi refers when he declares:
   Dyaur me pit mt pthiv iyam,1
  --
   We have spoken of four lines of Descent in the evolution and organisation of consciousness. There yet remains a fifth line. It is more occult. It is really the secret of secrets, the Supreme Secret. It is the descent of the Divine himself. The Divine, the supreme Person himself descends, not indirectly through emanations, projections, partial or lesser formulations, but directly in his own plenary self. He descends not as a disembodied force acting as a general movement, possessing, at the most, other objects and persons as its medium or instrument, but in an embodied form and in the fullness of his consciousness. The Indian word for Divine Incarnation, avatra, literally means he who has descended. The Divine comes down himself as a terrestrial being, on this material plane of ours, in order to raise the terrestrial and material Nature to a new status in her evolutionary courseeven so He incarnated as the Great Boar who, with his mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed dharmasamsthpanrthya. On the human level, he appears as a human person for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected, how a normal human being can rise from a lower status of consciousness to a higher one. The Divine is therefore known as the Lord of Yoga for Yoga is the means and method by which one consciously uplifts oneself, unites oneself with the Higher Reality. The embodied Divine is the ideal and pattern: he shows the path, himself walks the path and man can follow, if he chooses. The Biblical conception of the Son of GodGod made fleshas the intermediary between the human and the Divine, declaring, I am the Way and the Goal, expresses a very similar truth. The Divine takes a body for anotheroccultreason also. It is this: Matter or terrestrial life cannot be changedchanged radically, that is to say, transformed by the pure spiritual consciousness alone, lying above or within; also it is not sufficient to bring about only that much of change in terrestrial life which can be effected by the mere spiritual force acting in a general way. It looks as if the physical transformation which is what is meant by an ascension or emergence in the evolutionary gradient were possible only by a physical impact embodying and canalising the spiritual force: it is with his physical body that the Divine Incarnation seems to push and lift up physical Nature to a new and higher status.
   The occult seers declare that we are today on the earth at such a c risis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the acute tension before the release, the dtente of a NEW MANIFESTATION.

02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  object:02.02 - rishi Dirghatama
  author class:Nolini Kanta Gupta
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   rishi Dirghatama
   Many of the Upanishadic rishis are familiar to you. Vedic rishis are perhaps not so.
   Today I will speak of one of the Vedic rishis. Some names of great Vedic rishis must have reached your earsVashishtha, Vishwamitra, Atri, Parasara, Kanwa (I do not know if it is the same Kanwa of whom Kalidasa speaks in his Shakuntala), Madhuchchanda. All of them are seers of mantra, hearers of mantra, creators of mantra; all of them occupy a large place in the Veda. Each one of them has his speciality, each one delivers a mantra that is in its tone, temper and style his own although the subject matter, the substance, the fundamental realisation is everywhere the same. For example, Vashishtha is characte rised by a happy clarity, Vishwamitra has force and energy, Kutsa is sweetness, Dirghatama is well known for his oblique utterances, his paradoxical apopthegms.1
   Today precisely it is of Dirghatama that we will speak. Dirghatama does not mean as the word would indicate to the layman, one who is verytalllaprmurmahbhuja in Kalidasa's phrase. Tama is not the superlative suffix (most), it istamas, darkness. So, from the name itself one may naturally expect that the person was not of an ordinary category. Indeed the amount of stories and legends that have been woven around the name is fantasticqueer, odd, unbelievable, impossible in every way. I need not open that chapter.
  --
   The old delightful rishito use the epithets he gives to his Agniand blind into the bargain, continues, the substance and manner in the same way paradoxical and enigmatic, perhaps deliberately tantalising and confusing:
   Those who are called feminine are masculine, yes, only they who have eyes can see, the blind do not know.
  --
   About the Word, the mystery which Dirghatama unveils is an extraordinary revelationso curious, so illuminating. In later times many lines of spiritual discipline have adopted his scheme and spread it far and wide. Dirghatama himself was an uncommon wizard of words. The truths he saw and clothed in mantras have attained, as I have already said, general celebrity. He says: "The Word is off our categories. It has four stations or levels or gradations." The rishi continues: "Three of them are unmanifested, unbodied; only the fourth one is manifest and bodied, on the tongue of man." This terminology embodying a fundamental principle has had many commentaries and explanations. Of these the most well-known is that given by the Tantras. They have named the fourfold words as (1) par, supreme; (2) payant, the seeing one; (3) madhyam, the middle one or the one within and (4) vaikhar, the articulate word. In modern language we may say that the first one is the self-vibration of the Supreme Being or Consciousness; the second is the vibration of the higher-mind or the pure intelligence; the third is the vibration of the inner heart; and the fourth the vibration of physical sound, of voice. In philosophical terms of current English we may name these as (1) revelatory, (2) intuitive, (3) inspirational and (4) vocal.
   Now in conclusion I will just speak of the fundamental vision of the rishi. His entire realisation, the whole Veda of his life, he has, it appears, pressed into one single k We have heard it said that the entire range of all scriptures is epitomised in the Gita and the Gita' itself is epitomised in one slokasarvadharmn parityajya... Even so we may say that rishi Dirghatama has summa rised his experience, at least the fundamental basic one, and put it into a sutra. It is the famous k with which he opens his long hymn to Surya:
   Lo, this delightful ancient Priest and Summoner; he has a second brother who is the devourer. There is a third brother with a dazzling luminous facetthere I saw the Master of the worlds along with his seven sons.8
   This is again a sphinx puzzle indeed. But what is the meaning? The universe, the creation has its fundamental truth in a Trinity: Agni (the Fire-god) upon earth, Vayu (the Wind-god) in the middle regions and in heaven the Sun. In other words, breaking up the symbolism we may say that the creation is a triple reality, three principles constitute its nature. Matter, Life and Consciousness or status, motion and Light. This triplicity however does not exhaust the whole of the mystery. For the ultimate mystery is imbedded within the heart of the third brother, for our rishis saw there the Universal Divine Being and his seven sons. In our familiar language we may say it is the Supreme Being, God himself (Purushottama) and his seven lines of self-manifestation. We have often heard of the seven worlds or levels of being and consciousness, the seven chords of the Divine Music. In more familiar terms we say that body and life and mind form the lower half of the cosmic reality and its upper half consists of Sat-Chit-Ananda (or Satya- Tap as-Jana). And the link, the nodus that joins the two spheres is the fourth principle (Turya), the Supermind, Vijnana. Such is the vision of rishi Dirghatama, its fundamental truth in a nutshell. To know this mystery is the whole knowledge and knowing this, one need know nothing else.
   A word is perhaps necessary to complete the sense of the commentary. Agni has been called old and ancient (Palita), but why? Agni is the first among the gods. He has come down upon earth, entered into matter with the very creation of the material existence. He is the secret energy hidden in the atom which is attracting, invoking all the other gods to manifest themselves. It is he who drives the material consciousness in its evolutionary re-course upward towards the radiant fullness in the solar Supra-Consciousness at the summit. He is however not only energy, he is also delight (vma). For he is the Soma, the nectarous flow, occult in the Earth's body. For Earth is the storehouse of the sap of Life, the source of the delightful growths of Life here below.

02.02 - The Message of the Atomic Bomb, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But a new situation has a risen for some time past. The last Great War (World War No. I) was crucial in many ways in the life of humanity. It opened a new direction of man's growth, opened and then closed also apparently. I am referring to the tragedy of the League of Nations. That was an attempt on the part of man (and Nature) to lift the inner life and consciousness to the level of the outer achievements. The attempt failed. Man could not rise to the height demanded of him. Now the second World War became logically more devastating and shattering; it has given the go-by to all ethical standards and codes of honour. The poison gas was not used not because of any moral restraint or disinclination, but because of practical and utilitarian considerations. The Atom Bomb, however, has spoken the word.
   That word is a warning that unless man changes, becomes master of himself, he cannot be truly master of the world. He cannot comm and the forces he has unleashed unless he has comm and over his own nature. The external immensity, the bloated mass that his physical attainments are, unless armoured and animated by an inner growth, will crash by its own weight. The mammoth, the mastodon, the huge pachyderms, in spite of, rather because of their inordinately one-sided growth could not stand the demand of life and pe rished. Likewise man will not possess the world but the world will engulf and devour him in its aboriginal hunger of unconsciousness, if he does not take a right-about turn and declare his conversion. The Frankenstein that man has raised can no longer be met by merely human devicesreason and morals but by a higher discovery and initiation.

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A question inevitably a rises herewhat next? Once the evolutionary movement has reached the apex, does it stop there? After the apex, the Void? I t need not be so. The completion of the pyramid would mean simply the end of a particular order of creation, the creation in Ignorance. This is, indeed, what Sri Aurobindo envisages in his conception of the creation in supramental Gnosis. The evolutionary nisus, on its arrival at the apex, according to him crosses a borderland, leaps into another order of the world, of infinite Truth-Consciousness. Thereafter another new creation starts the building perhaps of another pyramid (if we want to continue the metaphor). The progression Of the evolutionary course is naturally expected to be an unending series. The pyramids rise tier upon tier ad infinitum. Only it is to be noted that in the basic pyramid the evolution starts from inconscience and moves from more ignorance to less ignorance through a gradually lessening density of darkness until the apex is reached where all shade of darkness is eliminated for ever. Beyond there is no mixture, however thin and diluted: it is a movement from light to light, from one expression of it to another, perhaps richer, but of the same quality.
   This, however, is an aspect of the problem with which we are not immediately concerned. There is one question with which we have omitted to deal but which is nearer to us and touches present actualities. We spoke of the emergence of the Deity and of the Supreme Deityafter Mind. The question is, how long after? I do not refer to the duration of time needed, but to the steps or the stages that have to be passed. For between Mind and Deity, certainly between Mind and the Supreme Deity (Purushottama, as we would say), there may presumably still lie a course of graded emergence. In fact, Sri Aurobindo speaks of the Overmind and the Supermind, as farther steps of the evolutionary progress coming after Mind. He says that Mind closes the interior hemisphere of man's nature and consciousness; with Overmind man enters into the higher sphere of the Spirit. In this view, the religious feeling or perception or conduct would be but an intermediary stage between Mind and Overmind. They are not really emergent properties, but reflections, faint echoes and promises of what is to come, mixed up with attributes of the present mentality. The Overmind brings in a true emergence.

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  She accepts disaster as a common risk;
  Careless of suffering, heedless of sin and fall,

02.03 - The Shakespearean Word, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   rishi Dirghatama Two Sonnets of Shakespeare
   Other Authors Nolini Kanta Gupta Seer PoetsThe Shakespearean Word
  --
   The Vedic rishi, says the poet, by his poetic power, brings out forms, beautiful forms in the high heaven.
   In this respect, Shakespeare is incomparable. He has through his words painted pictures, glowing living pictures of undying beauty.
  --
   Have sight of Proteus rising from the sea,
   Or hear old Triton blow his wreathed horn.3
  --
   rishi Dirghatama Two Sonnets of Shakespeare

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  He has risen to greatness and to discontent,
  He is awake to the Invisible.
  --
  And rise and sink on a somnambulist tide.
  40.12
  --
  And rise to his higher destiny at last,
  Look up to God and round at the universe,

02.04 - Two Sonnets of Shakespeare, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Shakespeare has treated love in a novel way; he has given a new figure to that common familiar sentiment. And incidentally he has given a new sense and bearing to Death. From a human carnal base there is a struggle, an effort here to rise into something extracorporeal; that is, something outside and independent of the body and impersonal. The sense of the first sonnet is this: the body decays and dies, even as bleak winter seizes upon the beauties of Nature or black Night swallows up the light of the day. But love lingers stillas the song of sweet birdsand the dying cadence of love curiously invokes and evokes a resurgent love in the beloved. The second sonnet hymns the soul's conquest over Death. The soul is that which is sinless in the sinful, it is the pure, the unsullied the immortal lovein this filth and dirt of a mortal body with its crude passions. Death eats away the body, but in this way the soul grows and eats away Death. This is the final epiphany, the death of Death and the resurgence of the soul divine in its love divine.
   Sonnet 73

02.05 - Federated Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The original unit of the human aggregate is the family; it is like the original cell which lies at the back of the entire system that is called the human body or, for that matter, any organic body. A living and stable nucleus is needed round which a crystallisation and growth can occur. The family furnished such a nucleus in the early epochs of humanity. But with the growth of human life there came a time when, for a better and more efficient organization in collective life, larger units were needed. The original unit had to be enlarged in order to meet the demands of a wider and more complex growth. Also it is to be noted that the living body is not merely a conglomeration of cells, all more or less equal and autonomous something like a democratic or an anarchic organization; but it consists of a grouping of such cells in spheres or regions or systems according to differing functions. And as we rise in the scale of evolution the grouping becomes more and more complex, well-defined and hierarchical. Human collectivity also shows a similar development in organization. The original, the primitive unit the familywas first taken up into a larger unit, the clan; the clan, in its turn, gave place to the tribe and finally the tribe merged into the nation. A similar widening of the unit can also be noticed in man's habitat, in his geographical environment. The primitive man was confined to the village; the village gradually grew into the township and the city state. Then came the regional unit and last of all we arrived at the country.
   Until the last great war it seemed that the nation (and country) was the largest living unit that human collectivity could admit without the risk of a break-up. Now it was at this momentous epoch that the first concept or shape of a larger federationtypified in the League of Nationsstirred into life and began to demand its lebensraum. It could not however come to fruition and stability, because the age of isolated nationhood had not yet passed and the principle of selfdetermination yet needed its absolute justification.
   The present war puts the problem in the most acute way. Shall it be still a nation or shall it be a "commonwealth" that must henceforth be the dynamic unit? Today it is evident, it is a fact established by the sheer force of circumstances that isolated, self-sufficient nations are a thing of the past, even like the tribes of the Hebrews or the clans of the Hittites. A super-nation, that is to say, a commonwealth of nations is the larger unit that Nature is in travail to bring forth and establish. That is the inner meaning of the mighty convulsions shaking and tearing humanity today. The empire of the pastan empire of the Roman type and patternwas indeed in its own way an attempt in the direction of a closely unified larger humanity; but it was a crude and abortive attempt, as Nature's first attempts mostly are. For the term that was omitted in that greater synthesis was self-determination. Centralisation is certainly the secret of a large organic unity, but not over-centralisation; for this means the submission and sacrifice of all other parts of at! organism to the undue demands and interests of only one organ which is considered as the centre, the metropolis. Such a system dries up in the end the vitality of the organism: the centre, sucking in all nou rishment from the outlying members suffers from oedema and the whole eventually decays and disintegrates. That is the lesson the Roman Empire teaches us.

02.05 - Robert Graves, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In ancient days and in some spiritual practice and discipline this fungus had a special use for a definite purpose. Its use produces on one a drowsy effect, perhaps a strong and poisonous intoxicating effect. What is the final result of this drugging? We know that in our country among the sadhus and some sects practising occult science, taking of certain herbal drugs is recommended, even obligatory. Today Aldous Huxley has taken up the cue, in the most modern fashion indeed, and prescribed mescalin in the process of Yoga and spiritual practice. Did the Vedic rishis see in the same way a usefulness of Soma, the proverbial creeper secreting the immortal drink of delight? However, the Tantriksadhaks hold that particular soporifics possess the virtue of quieting the external senses and dulling and deadening the sense organs, and thereby freeing the inner and subtler consciousness in its play and manifestation.
   Our poet too is saying something in the same line. He is appealing to the toadstool god to give him the right vision, to take him to the other shore, to lead him to the presence of the gods in heaven. Because he is the divine food, its self, the ambrosia. Not only that: by taking this ambrosia one enjoys, evenwhile in the physical body, existence in heaven,ihaiva tairjitam, as the Upanishad said.
  --
   The birth of Shilindhra resembles the birth of Dionysus. When King Zeus took the form of thunder and lightning and entered the womb of Semele, Dionysus was born. Similar is the story of the appearance of the toadstool, in the midst of rain and thunder and lightning and on the lap of mother earth. We have already said that there are two categories of gods or two types of themone belongs to heaven and the other to earth. The Vedic rishis announced that heaven was our father and earth themotherdaurme pit mt pthvimahyam. The Vedantins usually and mainly worship the father, and Tantriks, the mother. Svarga, Dyaus, is the world of light, and earth or bhu is that of delight and enjoyment. We have already said that high above, up there, dwell Apollo and Zeus and Juno, and below here on earth, Dionysus and Bacchus and Semele and Aphrodite.
   However the poet says that as the toadstool is born in the midst of thunder and lightning, his strength and capacity are of the nature of thunderenduring and hard and powerful. Born thus it spreads everywhere and lasts through all time. From the beginning of creation this god has sprouted up everywhere, as giver of pleasure and ecstasy and intoxication. To worship him is to worship earth, to worship Dionysus himself. But one needs to worship this god in the right way, to give oneself away wholly to him. Once upon a time the demons for some selfish interest wanted to capture and imp rison him. The result was disastroushe thought of depriving them of their power of movement and drowning them into the ocean. On the contrary, to the devoted which world does he reveal, which delight bring? Let us listen to the poet:
  --
   Of a rising bush whose blossoms are her tears. . .
   O, whenever she pauses, my heart quails
  --
   This "little slender lad, whose flesh is bitter, lightning engendered, born from dungs of mares" is perhaps a symbol of our human receptacle. We have to carry this mortal frame with its clay feet and make the effort towards self-transcendence: the alchemy's other name is self-purification and self-perfection. This tender shoot is a mysterious chemical storehouse, its fermentation and purification and use awaken in us the sleeping divine will, give a clear vision, guide us through the secret worlds and ultimately to the home of Immortality. The Vedic rishis sang to the Soma creeper or god Soma,Tatra mm. amtam kdhi, O Somadeva, carry us where thou flowest down and there make us immortal. For there abound all delight, all ecstasy, all enjoyment, all lure and the supreme Desire ofdesirenanda, moda, mud, pramud, kma4are these not the five fruits of heaven the poet of the West mentions?
   "The Ambrosia of Dionysus and Semele" in New Poems 1962 (Cassel-London).

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Out of its traffic in petty dreams shall rise.
  47.27

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The Vedic rishis never attained to the supermind for the earth or perhaps did not even make the attempt. They tried to rise individually to the supramental plane, but they did not bring it down and make it a permanent part of the earthconsciousness. Even there are verses of the Upanishad in which it is hinted that it is impossible to pass through the gates of the Sun (the symbol of the supermind) and yet retain an earthly body. It was because of this failure that the spiritual effort of
  India culminated in Mayavada. Our Yoga is a double movement of ascent and descent; one rises to higher and higher levels of consciousness, but at the same time one brings down their power not only into mind and life, but in the end even into the body.
  And the highest of these levels, the one at which it aims is the supermind. Only when that can be brought down is a divine transformation possible in the earth-consciousness.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  In death, her bed, she waits the hour to rise.
  Even with the Light denied that sent her forth
  --
  In all who have risen to a greater Life,
  A voice of unborn things whispers to the ear,

02.07 - George Seftris, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Was rising out of the labour, naked, with the unripe breasts
   Of a virgin, Leader of Ways;
  --
   This reaction led him not to escape the reality but to detach himself and rise to heights from where he could see a clearer beauty in earthly things. He says:
   Just a little more
  --
   Let us rise just a little higher.15
   Nor was he, we may now observe, a pagan, a secular aesthete. He has himself risen enough to glimpse and name his soul. It was not perhaps as clear a sight as that of Eliot that had a touch of the Upanishadic assurance. Still the sense of an immortal thing unrepressed by mortalities came to him, in an au thentic manner. For such is his final vision:
   And those bodies

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    And the Abyss rising to claim his soul.
    Then ceased the abodes of creatures and their forms

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  To eternal light and knowledge meant to rise,
  Up from man's bare beginning is our climb;
  --
  □In the bright kingdoms of the rising Sun
  All is a birth into a power of light:

02.10 - Two Mystic Poems in Modern Bengali, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is a call for all the parts of the being to precipitate to the very foundation of the being, coalesce and evoke a wild and weird, doleful and discordant symphonya painful cry. Unrealised dreams, that had faded into oblivion, are now like possessed beings and hang like bats on darkling branches:they are about to begin their phantom dance. Even so, the body, the material precipitate into which they gather, gives them a basic unity. These elements with their ardour and zeal kindle a common Fire. There is a divine Flame, Agni, burning within the flesh, burning brighter and brighter, making the bones whiter and whiter, as it were the purificatory Flame,Pvaka, of which the Vedic rishis spoke, Master of the House, ghapati, dwelling in the inner heart of the human being, impelling it to rise to purer and larger Truth. But here our modern poet replaces the Heart by the Liver and makes of this organ the central altar of human aspiration and inspiration. We may remember in this connection that the French poet Baudelaire gave a similar high position and functionto the other collateral organ, the spleen. The modern Bengali poet considers that man's consciousness, even his poetic inspiration, is soaked in the secretion of that bilious organ. For man's destiny here upon earth is not delight but grief, not sweetness but gall and bitterness; there is no consolation, no satisfaction here; there is only thirst, no generosity but narrowness, no consideration for others, but a huge sinister egoism.
   The cry of our poet is a cry literally deprifundis, a deep cavernous voice surging, spectral and yet sirenlike, out of the unfathomed underground abysses.

02.11 - Hymn to Darkness, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A modern English poetRobert Graves -worships a White Goddess. But from the description he gives of the lady, she would appear to be more black than white; for she seems to be intimately connected with the affairs that is to say the mysteries of Hades and Hecate, underground worlds and midnight rites. She incarnates as the sow, although a white sow, she flows as the sap within plants and rises as passion and lust in man.
   We in India have a dark god and a dark goddessK rishna and Kali. K rishna is dark, his is the deep blue of the sky. Kali is dark, hers is the blackness of the earthly night. The Vaishnava poet and saint sang:
  --
   Our ancient rishis speak of the supreme Light of lights, the Source of all the lights that burn here, the Light that is beyond darkness, on the other shore. Darkness is this world, the world of ignorance, our earthly consciousness; this is a perception easily understandable. But in the mystic consciousness of a kind, darkness and light seem to be interchangeable. Darkness seems to be a form of light, nay even of a greater light.
   It is said, the occultists say, that between the light of the day, that is to say, the light of the ordinary consciousness and the higher spiritual light, there is an interim world, an intermediate zone of consciousness. When one leaves the earthly day, the normal consciousness and goes within and to the heights, towards the other Light, one enters at first into a dark region (the selva oscura of Dante). Physically also, the scientists say today that when you leave the earth's atmosphere, from a certain height you no longer see the earthly light but you dive into a darkness where the sun does not shine in its glory as on earth. You see and feel the sunlight again when you approach the sun and are about to be consumed in its fires. In the same way, we are told that on the spiritual path too, the path of inner consciousness, when you leave the ordinary consciousness, when you lose that normal light and yet have not arrived at the other higher light you grope in an intermediary region of darkness. You have lost the lower knowledge and have not yet gained the higher knowledge, then you are in that uncertain world of greyness or darkness. Or it happens also that while in the comparatively faint light of the ordinary consciousness, you are suddenly confronted with the Superior Lightthrough some grace perhapsyou cannot stand the light and get blinded and see sheer darkness. Again, the infinite sky in its fathomless depth appears to the naked eye blue, deep blue, blue-black. Light concentrated, solidified, materialised becomes a speck of darkness to the human eye. Do we not say today that a particle of matter (consolidated darkness) is only a quantum of concentrated light-energy?
  --
   Here, for example, is a hymn from the Rig Veda, a whole hymn addressed by rishi Kushika to Night. Listen how the rishi invokes his black goddess: Night and Light are unified almost one -in his consciousness. The Vedic rishis considered Night as only another form or function of Daynaktoasa samans *virpeNight and Dawn have the same mind although the forms are different.
   Ode to Darkness

02.11 - New World-Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The relation between India and Britain is peculiar and has an especial significance. It is not enough to say that Britain is the imperialist overlord and India the subject underling. The two stand for two world-forces and their relation is symbolic. The difficulty that will be solved between them will be a world-difficulty solved; what they achieve in common will be a world-achievement. India means nations in bondage aspiring to be free, peoples living in conditions of want and weakness and internecine quarrel, still struggling towards a harmonious and prosperous organised life; she is the cry of the down-trodden demanding her share of earth's air and lightlife-room. Britain represents the other side, the free people, organised, strong and successful. Neither America nor Russia fills this role. America is young; she has a wonderful grasp over life's externals; none can compare or compete with her in the ordering and marshalling of an efficient pattern of life, but what escapes her is the more abiding and deeper truth of life and living. Russia started to create on totally new foundations, indeed the outer aspect here has changed very much. But the forces that ruled Russia's past do not seem to have changed to the same extent. In spite of the rise of the proletariate, in spite of all local autonomies, it is doubtful if the true breath of freedom is blowing over the country, if the country is creating out of a deeper soul-vision. Life movement in either of these two countries seems to have a rigid mould; that is because they seek to build or reform, that is to say, fabricate life, in other words, they impose upon life a pattern conceived by notions and prejudgments, even perhaps idio-syncracies. The British are more amenable to change, precisely because they do not force a change and do not know they are changing. The British Empire is more loosely formed, its units have more freedom than is the case with other Empires built upon the pattern of the extremely centralised Roman Empire. Truly it has the spirit of a commonwealth. The spirit of decentralisation and federation that is increasing today and has seized even old-world Empires the Dutch, the French, the Russianhas come largely from the British example. Therefore, the unravelling of the Britain and India tangle would mean the solution of a world-problem. These two countries have been put together precisely because the solution is possible here and an ideal solution for all others to profit by.
   The British people do not move by ideals and idealism, as the French do, for example. The French rise naturally in revolt and rebellion and revolution for the sake of an idea the motto of the Great Revolution was "Liberty or Death". Without an upsetting they cannot bring about a change; for the social moulds are rigid and more presistent. The AngloSaxons, on the contrary, go by an unfailing instinct, as it were, gradually and slowly, but surely and inevitablyfrom precedent to precedent", as they themselves say. A life-intuition guides them: the inherent merit of an ideal has not such a great value in their eye, but if the ideal means a practical utility, a thing demanded by time and circumstances, a clear issue out of a dead impasse, well, they hesitate no longer and go about it in right earnest as practical men of affairs.
   Now, there can be no doubt that the British wish, are even eager, to have a settlement with India: they wish to have an India free and united and strong and they are willing to lend their help as far as lies in their power and competence,not because it is an ideal, something good in the abstract and therefore worth pursuing and they are altruistic or philanthropic by nature, but because it is a matter of self-interest to them, it is a thing to be done because of the actual life conditions. A strong free and friendly India is an asset they wish to build and conserve. They feel that the old-world methods of one-sided exploitation is neither possible nor desirable any longer; they must move with the moving times. And, as I have already said, they do not move principally by ideas and notions and brain formations, they are in closer touch with life forces and are more easily responsive to these.
  --
   India should consider the present situation with calmness, detachment and wisdom, not hark back to the past, brooding over the mistakes and misdeeds of her erstwhile masters they are no longer masters; yes, forgiving and forgetting, one must face squarely the new situation and make the best use of it. India, that claims a spiritual heritage and a high and hoary civilisation, can afford to be idealistic even and envisage a deeper and higher law of Nature, of universal harmony and solidarity, of conscious co-operation. Apart from that, if as practical men, we look to our self-interest, then also it will be wise for us to take up the same line of procedure, viz., what idealism demands. A nation too, like the individual, can be swayed by pride, prejudice, passion, a false sense of prestige and a spirit of vengeance. However natural these reactions may seem to be, in view of the conditions of their incidence, they possess, more often than not, the property of the boomerang, they hit back the originating source itself. It has been said, for example, that the origin of the present war the rise of Hitle ris due to the Versailles Treaty that ended the last war, which was, in its turn a war of revenge having its origin on the field of Sedan; this campaign of 1870 again was the natural and inevitable outcome of the Napoleonic conquest. Thus there has been a seesaw movement in national relations without a definite issue. And pessimists of today aver that we are not come to the end of the spiral.
   But we do not subscribe to such prognostics. There is no inevitability of the kind. "Time must have a stop." The two lower limbs of the dialectic must be rounded in then by a higher reality. For two reasons. First of, all, Nature herself moves towards synthesis and harmonydiscord and difference are part only of the process working for that eventual consummation. Secondly, the human spirit is there, with the urge of its inevitable destiny, to create its power in the vision and consciousness of the hidden truth and reality which 'surface contingencies seem often to deny.

02.12 - Mysticism in Bengali Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Bengali poetry was born some time towards the end of an era of decline in the Indian consciousness, almost towards the close of what is called the Buddhist period, but it was born with a veritable crown on its head. For it was sheer mystic poetry, mystic in substance, mystic in manner and expression. The poets were themselves mystics, that is to say spiritual seekers, sadhaks they were called Siddhas or Siddhacharyas. They told of their spiritual, rather occult experiences in an occult or oblique manner, the very manner of the ancient Vedic rishis, in figures and symbols and similes. It was a form of beauty, not merely of truthof abstract metaphysical truth that rose all on a sudden, as it were, out of an enveloping darkness. It shone for a time and then faded slowly, perhaps spread itself out in the common consciousness of the people and continued to exist as a backwash in popular songs and fables and proverbs. But it was there and came up again a few centuries later and the crest is seen once more in a more elevated, polished and dignified form with a content of mental illumination. I am referring to Chandidasa, who was also a sadhak poet and is usually known as the father of Bengali poetry, being the creator of modern Bengali poetry. He flou rished somewhere in the fourteenth century. That wave too subsided and retired into the background, leaving in interregnum again of a century or more till it showed itself once more in another volume of mystic poetry in the hands of a new type of spiritual practitioners. They were the Yogis and Fakirs, and although of a popular type, yet possessing nuggets of gold in their utterances, and they formed a large family. This almost synchronised with the establishment and consolidation of the Western Power, with its intellectual and rational enlightenment, in India. The cultivation and superimposition of this Western or secular light forced the native vein of mysticism underground; it was necessary and useful, for it added an element which was missing before; a new synthesis came up in a crest with Tagore. It was a neo-mysticism, intellectual, philosophical, broad-based, self-conscious. Recently however we have been going on the downward slope, and many, if not the majority among us, have been pointing at mysticism and shouting: "Out, damned spot!" But perhaps we have struck the rock-bottom and are wheeling round.
   For in the present epoch we are rising on a new crest and everywhere, in all literatures, signs are not lacking of a supremely significant spiritual poetry being born among us.
   In order to give you a taste of what this poetry is and how it evolved I shall cite samples of the various waves at their crest as they rose from epoch to epoch till today.
  --
   From sheer symbolism we rise into some kind of mental apprehension of the symbolistic experience. That mental element further gains ground and seeks even an intellectual illumination in the songs of the Bauls and Fakirs that form the next stage of the evolution. Lalan the Fakir says:
   It is within this man that the other man dwells;
  --
   There where rises eternally the song
   that ears do not hear

02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  It rises through the mortal's hemisphere,
  Till borne by runners of the Day and Dusk
  --
  And bid us rise incessantly above.
  73.30

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In ancient times too there were conscious attempts to build and remould human society. The rishis were not merely spiritual seers, but creators of the social order also. They saw by their vision the inner truths of things, they found principles and laws, right principles and correct laws which establish peace and stability, on the one hand, no doubt, but on the other hand serve also as the frame for the growth and fulfilment of the individual being. The king with his executive body was there to see that the laws were observed and honoured. The later law-givers (the makers of codes, smritis) had not the direct and large vision of the rishis, but they tried their best to maintain the laws as they understood them, elaborate them, change or modify wherever possible or needed under given circumstances. In ancient Europe too, it was Plato who envisaged the ideal Republic, a government of philosophers the wise who are not actively engaged in the turmoil of life, but stand aloof and detached and can see more of the game and accordingly legislate all the better. In modern times also the rise of a Feuhrer or a Dictator seems to have been a psychological necessity: the mass consciousness is in sore need of a guide, and as the right guide is not easily available, the way of the false prophet is smooth and wide open. As a protection and antidote against such a calamity, we tried here and there to found and organise a government of all talents.
   But again, who are the talents and where are they? For a modern society produces at best clever politicians, but very few great souls if at all, who can inspire, guide and create. Not a system or organization, but such centres of forces, with creative vision and power, it is that that mankind sorely needs at this hour. System and organization come after, they can only be the embodiment of a creative vision.
  --
   Fundamentally all human society is built upon this pattern which is psychological and which seems to be Nature's own life-plan. There is always this fourfold stratification or classification of members in any collective human grouping: the Intellectual (taken in the broadest sense) or the Intelligentsia, the Military, the Trader and the Labourer. In the earlier civilisationswhen civilisation was being formedespecially in the East, it ,was the first class that took precedence over the rest and was especially honoured; for it is they who give the tone and temper and frame of life in the society. In later epochs, in the mediaeval age for example, the age of conquerors and conquistadors, and of Digvijaya, man as the warrior, the Kshattriya, the Samurai or the Chivalry was given the place of honour. Next came the age of traders and merchants, and the industrial age with the invention of machines. Today the labourer is rising in his turn to take the prime place.
   As we have said, a normally healthy society is a harmonious welding of these four elements. A society becomes diseased when only one member gets inflated and all-powerful at the expense of others or whenever there is an unholy alliance of some against the rest. Priest-craft, the Church militant, Fanaticism (religious or ideological), Inquisition are corruptions that show themselves when the first principle, the principle of Brahminhood, becomes exclusive and brings in arrogance and ignorance. Similarly colonisation and imperialism of the type only too familiar to us are aberrations of the spirit that the second principle embodies the spirit of the Kshattriya. Likewise financial cartels, the industrial magnates, the profiteer, the arriviste are diseased growths in the economic body of a modern society which has forgotten the true Vaishya spirit that seeks to produce wealth in order to share and distribute fairly and equitably. The remedy of these ills society has suffered from is not the introduction of a fourth evil, the tyranny of the Fourth Estate of the proletariate. The Fourth was reduced, it is true, to a state of slavery and serfdom, of untouchability, at its reductio ad absurdum. The cure, we say, is not in blind revolt and an inauguration of the same evil under a new name and form, which means its perpetuation, but in the creation of a new life and soul, that can happen only with the creation of a new head and front Zeus-like that would give birth to the goddess of light and knowledge, inspirer of a true Brahminhood.
  --
   As already stated, the remedy is to be sought in the salvage of the individual. The present trend of social forces is towards movements in the mass. That was necessary perhaps; for larger, wider, indeed world-wide unities have to be found and established for the unification of the whole of humanity. But in the drive towards that-goal Nature seems to have overlooked for the moment the case of the individual, and naturally, man has been blind and one-sided in his attempts to reform and rebuild society and the world. This neglected thread has to be taken up again and put back into the web of social life. The value of the individual, the worth and speciality of each person has to be found and recognised; indeed it is round that centre that society can best be reformed and remade. And this can only be done by a spiritual outlook. For, the true individual is founded in the spirit, the spiritual consciousness; so long as man is limited to his body, life and mind, and his functions are solely determined by his earthly nature, so long he must needs be taken as a mere element in the mass, the cosmic mass. The true individual or person emerges only when something of man's spiritual being finds expression in these lower elements of his nature. And when man totally transcends his inferior sphere of existence and rises into his divine status where things are marshalled and organised through each individual truth-centre, then only there is the chance of a perfect social system descending upon earthly life.
   Perhaps this is a far cry from the level of our normal humanity. But things have to be regarded and moulded from the highest heights; otherwise there will be no real solution, there can be only a temporary make-believe and a final frustration.

02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   For a long time I had a strong desire to meet Aurobindo. It has just been fulfilled... At the very first sight I could realise that he had been seeking for the soul and had gained it, and through this long process of realisation had accumulated within him a silent power of inspiration. His face was radiant with an inner light. .. I felt that the utterance of the ancient rishi spoke from him of that equanimity which gives the human soul its freedom of entrance into the All. I said to him, 'You have the Word and we are waiting to accept it from you. India will speak through your voice to the world, 'Hearken to me'... Years ago I saw Aurobindo in the atmosphere of his earlier heroic youth and I sang to him:
   'Aurobindo, accept the salutation from Rabindranath. Today I saw him in a deeper atmosphere of a reticent richness of wisdom and again sang to him in silence:

02.14 - Appendix, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Have sight of Proteus rising from the sea
   Or hear old Triton blow his wreathd horn.
  --
   The Soul that rises with us, our life's Star,
   Hath had elsewhere its setting,

02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Again, Nationalism is also not the summum bonum of collective living. The nation has emerged out of the family and the tribe as a greater unit of the human aggregate. But this does not mean that it is the last word on the subject, that larger units are not to be found or formed. In the present-day juncture it is nationalism that has become a stumbling-block to a fairer solution of human problems. For example, India, Egypt, Ireland, even Poland, whatever may be the justifying reasons, are almost exclusively, chauvinistically, nationalistic. They believe that the attainment of their free, unfettered, separate national existence first will automatically bring in its train all ideal results that have been postponed till now. They do not see, however, that in the actual circumstances an international solution has the greater chance of bringing about a happier solution for the nation too, and not the other way round. The more significant urge today is towards this greater aggregationPan-America, Pan-Russia, Pan-Arabia, a Western European Block and an Eastern European Block are movements that have been thrown up because of 'a greater necessity in human life and its evolution. Man's stupidity, his failure to grasp the situation, his incapacity to march with Nature, his tendency always to fall back, to return to the outdated past may delay or cause a turn or twist in this healthy movement, but it cannot be permanently thwarted or denied for long. Churchill's memorable call to France, on the eve of her debacle, to join and form with Britain a single national union, however sentimental or even ludicrous it may appear to some, is; as we see it, the cry of humanity itself to transcend the modern barriers of nationhood and rise to a higher status of solidarity and collective consciousness.
   Internationalism

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Indian sage is not and cannot be human in the human way. For the end of his whole spiritual effort is to transcend the human way and establish himself in the divine way, in the way of the Spirit. The feeling he has towards his fellow beingsmen and animals, the sentient or the insentient, the entire creation in factis one of identity in the One Self. And therefore he does not need to embrace physically his brother, like the Ch ristian saint, to express or justify the perfect inner union or unity. The basis of his relation with the world and its objects is not the human heart, however purified and widened, but something behind it and hidden by it, the secret soul and self. It was Vivekananda who very often stressed the point that the distinctive characte ristic of the Vedantist was that he did not look upon created beings as his brethren but as himself, as the one and the same self. The profound teaching of the Upanishadic rishi iswhat may appear very egoistic and inadmissible to the Ch ristian saint that one loves the wife or the I son or anybody or anything in the world not for the sake of the wife or the son or that body or thing but for the sake of the self, for the sake of oneself that is in the object which one seems to love.
   The pragmatic man requires an outward gesture, an external emotion to express and demonstrate his kinship with creation. Indeed the more concrete and tangible the expression the more human it is considered to be and all the more worthy for it. There are not a few who think that giving alms to the poor is more nobly human than, say, the abstract feeling of a wide commonalty, experienced solely in imagination or contemplation in the Wordsworthian way.
   There is indeed a gradation in the humanistic attitude that rises from grosser and more concrete forms to those that are less and less so. At the lowest rung and the most obvious in form and nature is what is called altruism, or philanthropy, that is to say, doing good to others, some good that is tangible and apparent, that is esteemed and valued by the world generally. In altruism refined and sublimated, when it is no longer a matter chiefly of doing but of feeling, from a more or less physical and material give and take we rise into a vital and psychological sympathy and intercommunion, we have what is humanism proper. Humanism is transfigured into something still higher and finer when from the domain of personal or individual feeling and sympathy we ascend to cosmic feeling, to self-identification with the All, the One that is Many. This is the experience that seems to be behind the Buddhistic compassion, karu
   And yet there can be a status even beyond. For beyond the cosmic reality, lies the transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights; but in the status of the transcendent Selfhood humanism is totally transcended and transmuted, one dwells then in the Bliss that passeth all feeling.
  --
   The humanism, known to Europe generally, both in its profane and religious aspects, is all "humantoo human" as Nietzsche pronounced it; it was for this reason that the Promethean prophet conjured man to transcend his humanity anyhow, and rise to a superior status of culture and civilisation, of being and consciousness as we would say.
   Indian spirituality precisely envisages such a transcendence. According to it, the liberated soul, one who lives in and with the Brahman or the Supreme Divine is he who 'has discarded the inferior human nature and has taken up the superior divine nature. He has conquered the evil of the lower nature, certainly; but also he has gone beyond the good of that nature. The liberated man is seated above the play of the three Gunas that constitute the apar prakti.Human intelligence, human feeling, human sentiment, human motive do not move him. Humanism generally has no meaning for him. He is no longer human, but supra-human; his being and becoming are the spontaneous expression of a universal and transcendent consciousness. He does not always live and move externally in the non-human way; but even when he appears human in his life and action, his motives are not humanistic, his consciousness lies anchored somewhere else, in the Divine Will that makes him be and do whatever it chooses, human or not.

03.01 - The Evolution of Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Life, of conscious mind first in animal life and then fully in conscious and thinking man, the highest present achievement of evolutionary Nature. The achievement of mental being is at present her highest and tends to be regarded as her final work; but it is possible to conceive a still further step of the evolution: Nature may have in view beyond the imperfect mind of man a consciousness that passes out of the mind's ignorance and possesses truth as its inherent right and nature. There is a truth-consciousness as it is called in the Veda, a supermind, as I have termed it, possessing Knowledge, not having to seek after it and constantly miss it. In one of the Upanishads a being of knowledge is stated to be the next step above the mental being; into that the soul has to rise and through it to attain the perfect bliss of spiritual existence. If that could be achieved as the next evolutionary step of Nature here, then she would be fulfilled and we could conceive of the perfection of life even here, its attainment of a full spiritual living even in this body or it may be in a perfected body. We could even speak of a divine life on earth; our human dream of perfectibility would be accomplished and at the same time the aspiration to a heaven on earth common to several religions and spiritual seers and thinkers.
  The ascent of the human soul to the supreme Spirit is that soul's highest aim and necessity, for that is the supreme reality; but there can be too the descent of the Spirit and its powers into the world and that would justify the existence of the material world also, give a meaning, a divine purpose to the creation and solve its riddle. East and West could be reconciled in the pursuit of the highest and largest ideal, Spirit embrace Matter and Matter find its own true reality and the hidden Reality in all things in the Spirit.

03.01 - The Malady of the Century, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The ancient rishis were worshippers of the Sun and the Day; they were called Finders of the Day, Discoverers of the Solar World. They knew what they were about and they sought to make their meaning plain to others who cared to go to them. They were clear in their thought, direct in their perception; their feelings, however deep, were never obscure. We meet in their atmosphere and in their creative activity no circum-ambulating chiaroscuro, nothing of the turbid magic that draws us today towards the uncertain, the unexpected and the disconcerting. It is a world of certitude, of solid realityeven if it be on the highest spiritual levels of consciousness presenting a bold and precise and clear outline. When we hear them speak we feel they are uttering self-evident truths; there is no need to pause and question. At least so they were to their contemporaries; but the spokesman of our age must needs be a riddle even to ourselves.
   To the moderns truth is merely relative; the absolute is an ever-receding reality and has only a theoretical existence. The true reality, whatever it is, we can never reach or possess; we may say that we are approaching it nearer and nearer, but shall never come up to itthere is no end to our pursuit. An eternally progressive rapprochement between our knowledge or realization and the object of it is our destiny and also perhaps our privilege. It is this movement without end or finality that is life and all its zest and beauty. The ancients, on the other hand, aimed and worked at siddhi, that is to say, definite and final achievement. This did not mean, however, that there was a dead stop and they stagnated after siddhi. It means that the consciousness having undergone a change in character, takes a different kind of movement altogether: it proceeds now from truth to truth, from light to light, from siddhi to siddhi. The modern consciousness moves, on the other hand, from uncertainty to uncertainty, at best, from the more obscure to the less obscure.

03.01 - The New Year Initiation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The scope of this New Year Prayer does not limit itself only to our individual sadhanait embraces also the collective consciousness which is specially the field of its application. It is the muffled voice of entire humanity in its secret aspiration that is given expression here. It is by the power of this mantra, protected by this invulnerable armour,if we choose to accept it as such,that the collective life of man will attain its fulfilment. We have often stated that the outstanding feature of the modern world is that it has become a Kurukshetra of Gods and Titans. It is no doubt an eternal truth of creation, this conflict between the divine and the anti-divine, and it has been going on in the heart of humanity since its advent upon earth. In the inner life of the world this is a fact of the utmost importance, its most significant principle and mystery. Still it must be said that never in the annals of the physical world has this truth taken such momentous proportions as in the grim present. It is pregnant with all good and evil that may make or mar human destiny in the near future. Whether man will transcend his half-animal state and rise to the full height of his manhood, nay even to the godhead in him, or descend back to the level of his gross brute naturethis is the problem of problems which is being dealt with and solved in the course of the mighty holocaust of the present World War.
   In her last year's message1 the Mother gave a clear warning that we must have no more hesitation, that we must renounce one side, free ourselves from all its influence and embrace the other side without hesitation, without reservation. At the decisive moment in the life of the world and of mankind, one must definitely, irrevocably choose one's loyalty. It will not do to say, like the over-wise and the over-liberal, that both sides the Allies and the Axis Powersare equalequally right or equally wrong and that we can afford to be outside or above the prejudices or interests of either. There is no room today for a neutral. He who pretends to be a neutral is an enemy to the cause of truth. Whoever is Dot with us is against us.

03.01 - The Pursuit of the Unknowable, #Savitri, #Sri Aurobindo, #Integral Yoga
  To rise again from that invisible sea.
  All from his puissance born was now undone;

03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In the face of established opinion and tradition (and in the wake of the prophetic poet) I propose to demonstrate that Philosophy has as much claim to be called an art, as any other orthodox art, painting or sculpture or music or architecture. I do not refer to the element of philosophyperhaps the very large element of philosophy that is imbedded and ingrained in every Art; I speak of Philosophy by itself as a distinct type of au thentic art. I mean that Philosophy is composed or created in the same way as any other art and the philosopher is moved and driven by the inspiration and impulsion of a genuine artist. Now, what is Art? Please do not be perturbed by the question. I am not trying to enter into the philosophy the metaphysicsof it, but only into the science the physicsof it. Whatever else it may be, the sine qua non, the minimum requisite of art is that it must be a thing of beauty, that is to say, it must possess a beautiful form. Even the Vedic rishi says that the poet by his poetic power created a heavenly formkavi kavitva divi rpam asajat. As a matter of fact, a supreme beauty of form has often marked the very apex of artistic creation. Now, what does the Philosopher do? The sculptor hews beautiful forms out of marble, the poet fashions beautiful forms out of words, the musician shapes beautiful forms out of sounds. And the philosopher? The philosopher, I submit, builds beautiful forms out of thoughts and concepts. Thoughts and concepts are the raw materials out of which the artist philosopher creates mosaics and patterns and designs architectonic edifices. For what else are philosophic systems? A system means, above all, a form of beauty, symmetrical and harmonious, a unified whole, rounded and polished and firmly holding together. Even as in Art, truth, bare sheer truth is not the object of philosophical inquiry either. Has it not been considered sufficient for a truth to be philosophically true, if it is consistent, if it does not involve self-contradiction? The equation runs: Truth=Self-consistency; Error=Self-contradiction. To discover the absolute truth is not the philosopher's taskit is an ambitious enterp rise as futile and as much of a my as the pursuit of absolute space, absolute time or absolute motion in Science. Philosophy has nothing more to doand nothing lessthan to evolve or build up a system, in other words, a self-consistent whole (of concepts, in this case). Art also does exactly the same thing. Self-contradiction means at bottom, want of harmony, balance, symmetry, unity, and self-consistency means the contrary of these things the two terms used by philosophy are only the logical formulation of an essentially aesthetic value.
   Take, for example, the philosophical system of Kant or of Hegel or of our own Shankara. What a beautiful edifice of thought each one has reared! How cogent and compact, organised and poised and finely modelled! Shankara's reminds me of a tower, strong and slender, mounting straight and tapering into a vanishing point among the clouds; it has the characte ristic linear movement of Indian melody. On the otherhand, the march of the Kantian Critiques or of the Hegelian Dialectic has a broader base and involves a composite strain, a balancing of contraries, a blending of diverse notes: thereis something here of the amplitude and comprehensiveness of harmonic architecture (without perhaps a corresponding degree of altitude).
  --
   Plato would not tolerate the poets in his ideal society since they care too much for beauty and very little for the true and good. He wanted it all to be a kingdom of philosophers. I am afraid Plato's philosopher is not true to type, the type set up by his great disciple. Plato's philosopher is no longeran artist, he has become a mystica rishi in our language.
   For we must remember that Plato himself was really more of a poet than a philosopher. Very few among the great representative souls of humanity surpassed him in the true poetic afflatus. The poet and the mysticKavi and rishiare the same in our ancient lore. However these two, Plato and A ristotle, the mystic and the philosopher, the master and the disciple, combine to form one of these dual personalities which Nature seems to like and throws up from time to time in her evolutionary marchnot as a mere study in contrast, a token of her dialectical process, but rather as a movement of polarity making for a greater comprehensiveness and richer values. They may be taken as the symbol of a great synthesis that humanity needs and is preparing. The role of the mystic is to envisage and unveil the truth, the supernal reality which the mind cannot grasp nor all the critical apparatus of human reason demonstrate and to bring it down and present it to the understanding and apprehending consciousness. The philosopher comes at this stage: he receives and gathers all that is given to him, arranges and systematises, puts the whole thing in a frame as it were.
   The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the practice of Yoga a condition precedent is usually laid down: it is called adhikra, aptitude, fitness or capacity. Everybody does not possess this aptitude, it is urged, and; cannot take to a life of Yoga at one's sweet will. There must be a preparation, certain rules and regulations must be observed, some discipline must be followed and one must acquire certain qualities or qualifications, must reach a particular stage and degree, rise to a particular level of life and consciousness before one can successfully face the spiritual problem. It is not everyone that has a laisser-passer, a free pass to enter the city or citadel of the spirit.
   The Upanishad gives the warning in most emphatic terms: This Atman is not to be gained by the weakling1 and again it declared:
  --
   In a general way we may perhaps say, without gross error, that every man has the right to become a poet, a scientist or a politician. But when the question rises in respect of a particular person, then it has to be seen whether that person has a natural ability, an inherent tendency or aptitude for the special training so necessary for the end in view. One cannot, at will, develop into a poet by sheer effort or culture. He alone can be a poet who is to the manner born. The same is true also of the spiritual life. But in this case, there is something more to take into account. If you enter the spiritual path, often, whether you will or not, you come in touch with hidden powers, supra-sensible forces, beings of other worlds and you do not know how to deal with them. You raise ghosts and spirits, demons and godsFrankenstein monsters that are easily called up but not so easily laid. You break down under their impact, unless your adhr has already been prepared, purified and streng thened. Now, in secular matters, when, for example, you have the ambition to be a poet, you can try and fail, fail with impunity. But if you undertake the spiritual life and fail, then you lose both here and hereafter. That is why the Vedic rishis used to say that the ear then vessel meant to hold the Soma must be properly baked and made perfectly sound. It was for this reason again that among the ancients, in all climes and in all disciplines, definite rules and regulations were laid down to test the aptitude or fitness of an aspirant. These tests were of different kinds, varying according to the age, the country and the Path followedfrom the capacity for gross physical labour to that for subtle perception. A familiar instance of such a test is found in the story of the aspirant who was asked again and again, for years together, by his Teacher to go and graze cows. A modern mind stares at the irrelevancy of the procedure; for what on earth, he would question, has spiritual sadhana to do with cow-grazing? In defence we need not go into any esoteric significance, but simply suggest that this was perhaps a test for obedience and endurance. These two are fundamental and indispensable conditions in sadhana; without them there is no spiritual practice, one cannot advance a step. It is absolutely necessary that one should carry out the directions of the Guru without question or complaint, with full happiness and alacrity: even if there comes no immediate gain one must continue with the same zeal, not giving way to impatience or depression. In ancient Egypt among certain religious orders there was another kind of test. The aspirant was kept confined in a solitary room, sitting in front of a design or diagram, a mystic symbol (cakra) drawn on the wall. He had to concentrate and meditate on that figure hour after hour, day after day till he could discover its meaning. If he failed he was declared unfit.
   Needless to say that these tests and ordeals are mere externals; at any rate, they have no place in our sadhana. Such or similar virtues many people possess or may possess, but that is no indication that they have an opening to the true spiritual life, to the life divine that we seek. Just as accomplishments on the mental plane,keen intellect, wide studies, profound scholarship even in the scriptures do not entitle a man to the possession of the spirit, even so capacities on the vital plane,mere self-control, patience and forbearance or endurance and perseverance do not create a claim to spiritual realisation, let alone physical austerities. In conformity with the Upanishadic standard, one may not be an unworthy son or an unworthy disciple, one may be strong, courageous, patient, calm, self-possessed, one may even be a consummate master of the senses and be endowed with other great virtues. Yet all this is no assurance of one's success in spiritual sadhana. Even one may be, after Shankara, a mumuksu, that is to say, have an ardent yearning for liberation. Still it is doubtful if that alone can give him liberation into the divine life.

03.03 - Arjuna or the Ideal Disciple, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   What makes a true disciple? For it is not everyone that can claim or be worthy of or meet the demands of the title. Disciplehood, like all great qualities, that is to say, qualities taken at their source and origin, is a function of the soul. Indeed, it is the soul itself coming up and asking for it'! native divine status; it is the call of the immortal in the mortal, the voice of the inmost being rising above the clamours and lures of the world, above the hungers and ties of one's own nature. When that rings out clear and unmistakable, the Divine reveals Himself as the Guru, the Path is shown and the initiation given. Even such a cry was Arjuna's when he said: iyaste ham sdhi mm twam prapannamit is a most poignant utterance in which the whole being bursts forth as it were, and delivers itself of all that it needs and of all that it gives. It needs the Illumination: it can no longer bear the darkness and confusion of Ignorance in which it is entangled; and it gives itself whole and entire, absolutely and without reserve, throws itself simply at the mercy of the Divine. Arjuna fulfils, as very few can so completely, the fundamental conditions the sine qua nonof discipleship.
   A certain modern critic, however, demurs. He asks why Arjuna was chosen in preference to Yudhisthira and doubts the wisdom and justice of the choice (made by Sri K rishna or the author of the Gita). Is not the eldest of the Pandavas also the best? He possesses in every way a superior dhra. He has knowledge and wisdom; he is free from passions, calm and self-controlled; he always acts according to the dictates of what is right and true. He is not swayed by the impulses of the moment or by considerations relating to his personal self; serene and unruffled he seeks to fashion his conduct by the highest possible standard available to him. That is why he is called dharmarja. If such a one is not to be considered as an ideal disciple, who else can be?

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  A new creation from the old shall rise,
  A Knowledge inarticulate find speech,

03.03 - The Inner Being and the Outer Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  - impressions, memories, rise up from there into the conscious parts. In the environmental things are not stored up and fixed, although they move about there. It is full of mobility, a field of vibration or passage of forces.

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The human frame is the abode of the gods; it is a temple of God, as we all know. But the most significant thing about it is that the gods alone do not dwell there: all being, all creatures crowd there, even the ungodly and the undivine. The Pashu (the animal), the Pishacha (the demon), the Asura (the Titan), and the Deva (the god), all find comfortable lodging in itthere are many chambers indeed in this mansion of the Lord. Man was made after the image of God and yet Lucifer had access into that tabernacle and all his entire host with him. This duality of the divine and the undivine, the characte ristic mark of human nature as it is, presents a field and a labour through which man's progress has to be worked out. The soul, the divine flame, has, been placed in Ignorance, that is to say, what is apparent Ignorance, the frame of Matter, just because this Matter in Ignorance is to be smelted, purified, given its original and intrinsic substance, shape and character. The human person in its actual form is not obviously something absolutely perfect and divine. The type, the norm it represents is divine, but it has been overlaid with all obscure and base elementsit has to be washed and cleaned thoroughly, smelted and reconditioned. The dark ungodly elements mar and vitiate; they must be removed on the one hand, but on the other, they point out and test the salvaging work that has to be done and is being done. Man is always at the crossroads. This is his especial difficulty and this is also his unique opportunity. His consciousness has a double valency, in contradistinction to the animal's which is, it can be said, monovalent, in that it is amoral, has not the sense of divided loyalty and hence the merit of choice. The movements of the animal follow a fixed stereotyped pattern; it has not got to deviate from the beaten track of its instincts. But man with his sense of the moral, of the good, of the progressive is at every step of his life faced with a dilemma, has to pause at a parting of the ways, always looks before and after and is puzzled at a cas de conscience. That, we have said, has been made for him the condition of growth, of a conscious and willed change with an ever-increasing tempo towards perfect perfection. That furnishes the occasion and circumstance by which he rises to divinity itself, becomes the Divine. He becomes the Divine thus not merely in the own home of the Divine, but on all the levels of the manifestation: all the planes of consciousness with all the hierarchy of beingspowers and personalitiesfind a new play of harmony, a supreme and global fulfilment in the transfigured human vehicle. The frame itself that encases the human consciousness acts as a living condenser: the very contour in its definiteness seems to exert a pressure towards an ever larger and higher synthesis, it may be compared to a kind of field office (Einsteinian, for example) that controls, regulates, moves and configurates all elements within its range. The human frame even as a frame possesses a magic virtue.
   Vaishnavism sees the Divine as a human person, the human person par excellence. K rishna's body is a radiant form of consciousness (cinmaya), no doubt, but it is as definite, determinate, and concrete as the physical body, it is the physical itself but in its true substance. And its exquisiteness consists in its being human in form. The Vedantin's Maya does not touch it, it is beyond the illusory consciousness. For they say Goloka stands above Brahmaloka.
   The Ch ristian conception of God-man is also extremely beautiful and full of meaning. God became man: He sent down upon earth his own and only Son to live among men as man. This indeed is His supreme Grace, His illimitable love for mankind. It is thus, in the words of the Offertory, that He miraculously created the dignity of human substance, holding Himself worthy to partake of our humanity. This carnal sinful body has been sanctified by the Ch rist having assumed it. In and through Himhis divine consciousness it has been strained and purified, uplifted and redeemed. He has anointed it and given it a place in Heaven even by the side of the Father. Again, Marysymbolising the earth or body consciousness, as Ch ristian mystics themselves declarewas herself taken up bodily into the heavenly abode. The body celestial is this very physical human body cleared of its dross and filled with the divine substance. This could have been so precisely because it was originally the projection, the very image of God here below in the world of Matter. The mystery of Transubstantiation repeats and confirms the same symbology. The bread and wine of our secular body become the flesh and blood of the God-Man's body. The human frame is, as it were, woven into the very fabric of God's own truth and substance. The human form is inherent in the Divine's own personality. Is it mere anthropomorphism to say like this? We know the adage that the lion were he self-conscious and creative, would paint God as a super-lion, that is to say, in his own image. Well, the difference is precisely here, that the lion is not self-conscious and creative. Man createsnot man the mere imaginative artist but man the seer, the rishihe expresses and embodies, represents faithfully the truth that he sees, the truth that he is. It is because of this conscious personality, referred to in the parable of the Aitareya Upanishad,-that God has chosen the human form to inhabit.
   This is man's great privilege that, unlike the animal, he can surpass himself (the capacity, we may note, upon which the whole Nietzschean conception of humanity was based). Man is not bound to his human nature, to his anthropomorphism, he can rise above and beyond it, become what is (apparently) non-human. Therefore the Gita teaches: By thy self upraise thy self, lower not thy self by thy self. Indeed, as we have said, man means the whole gamut of existence. All the worlds and all the beings in all the worlds are also within his frame; he has only to switch or focus his consciousness on to a particular point or direction and he becomes a particular type in life. Man can be the very supreme godhead or at the other extreme a mere brute or any other intermediary creature in the hierarchy extending between the two.
   The Divine means the All: whatever there is (manifest or beyond) is within Him and is Himself. Man too who is within that Divine is the Divine in a special way; for he is a replica or epitome of the Divine containing or embodying the threefold status and movement of the Divine the Transcendent, the Cosmic and the Individual. He is co-extensive with the Divine. Only, the Divine is conscious, supremely conscious, while Man is unconscious or at best half-conscious. God has made himself the world and its creatures, the transcendental has become the material cosmos, true; but God has made himself Man in a special sense and for a special purpose. Man is not a fabrication of the Lower Maya, a formation thrown up in the evolutionary course by a temporary idea in the Cosmic Mind and developed through the play of forces; on the other hand, it is a typal reality, a Real-Ideaa formation of the original truth-consciousness, the Divine's own transcendental existence. Man is the figure of the Divine Person. The Impersonal become or viewed as the Personal takes up the human aspect, the human, that is to say, as its original prototype in the superconscience.

03.04 - The Other Aspect of European Culture, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In this connection the history of Ireland's destiny affords an instructive study, since it is symbolic also of Europe's life-course. It was the natural idealism, the inborn spiritual outlook which Ireland possessed of yore the Druidic Mysteries were more ancient than the Greek culture and formed perhaps the basis of the Orphic and Eleusinian Mysterieswhich impelled her foremost to embrace the new revelation brought on by Ch ristianity. As she was among the pioneers to champion the cause of the Ch rist, she became also the fortress where the new cult found a safe refuge when the old world was being overwhelmed and battered to pieces by the onrush of peoples of a dense and rough-hewn nature. When continental Europe lay a desert waste under the heels of the barbarians that almost wiped away the last vestiges of the Classical Culture, it was Ireland who nursed and reared the New Child in her bosom and when the time came sent Him out again to reconquer and revivify Europe. Once more when the tide of Modernism began to rise and swell and carry everything before it, Ireland stood firm and threw up an impregnable barrier. The story of Ireland's struggle against Anglo-Saxon domination is at bottom the story of the struggle between Europe's soul power and body power. Ireland was almost slain in the combat, physically, but would not lose her soul. And now she rises victorious at long last, her ancient spirit shines resplendent, the voice of the I rish Renaissance that speaks through Yeats and Russell1 heralds a new dawn for her and who knows if not for Europe and the whole West?
   Is it meant that "Mediaeval obscurantism" was Europe's supreme ideal and that the cry should be: "Back to the Dark Age, into the gloom of Mystic superstitions and Churchian dogmas?" Now, one cannot deny that there was much of obscurantism and darkness in that period of Europe's evolution. And the revolt launched against it by the heralds of the Modern Age was inevitable and justified to some extent; but to say that unadulterated superstition was what constituted the very substance of Middle Age Culture and that the whole thing was more or less a nightmare, is only to land into another sort of superstition and obscurantism. The best when corrupt does become the worst. The truth of the matter is that in its decline the Middle Age clung to and elaborated only the formal aspect of its culture, leaving aside its inner realisation, its living inspiration. The Renaissance was a movement of reaction and correction against the lifeless formalism, the dry scholasticism of a decadent Middle Age; it sought to infuse a new vitality, by giving a new outlook and intuition to Europe's moribund soul. But, in fact, it has gone a little too far in its career of correction. In its violent enthusiasm to pull down the worn-out edifice of the past and to build anew for the future, it has almost gone to the length of digging up the solid foundation and erasing the fundamental ground-plan upon which Europe's real life and culture reposed and can still safely repose.

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  In anguish we labour that from us may rise
  A larger-seeing man with nobler heart,

WORDNET



--- Overview of noun ri

The noun ri has 1 sense (no senses from tagged texts)
                      
1. Rhode Island, Little Rhody, Ocean State, RI ::: (a state in New England; one of the original 13 colonies; the smallest state)


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

1 sense of ri                            

Sense 1
Rhode Island, Little Rhody, Ocean State, RI
   INSTANCE OF=> American state
     => state, province
       => administrative district, administrative division, territorial division
         => district, territory, territorial dominion, dominion
           => region
             => location
               => object, physical object
                 => physical entity
                   => entity


--- Hyponyms of noun ri
                                    


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

1 sense of ri                            

Sense 1
Rhode Island, Little Rhody, Ocean State, RI
   INSTANCE OF=> American state




--- Coordinate Terms (sisters) of noun ri

1 sense of ri                            

Sense 1
Rhode Island, Little Rhody, Ocean State, RI
  -> American state
   => slave state
   => free state
   HAS INSTANCE=> Alabama, Heart of Dixie, Camellia State, AL
   HAS INSTANCE=> Alaska, Last Frontier, AK
   HAS INSTANCE=> Arizona, Grand Canyon State, AZ
   HAS INSTANCE=> Arkansas, Land of Opportunity, AR
   HAS INSTANCE=> California, Golden State, CA, Calif.
   HAS INSTANCE=> Colorado, Centennial State, CO
   HAS INSTANCE=> Connecticut, Nutmeg State, Constitution State, CT
   HAS INSTANCE=> Delaware, Diamond State, First State, DE
   HAS INSTANCE=> Florida, Sunshine State, Everglade State, FL
   HAS INSTANCE=> Georgia, Empire State of the South, Peach State, GA
   HAS INSTANCE=> Hawaii, Hawai'i, Aloha State, HI
   HAS INSTANCE=> Idaho, Gem State, ID
   HAS INSTANCE=> Illinois, Prairie State, Land of Lincoln, IL
   HAS INSTANCE=> Indiana, Hoosier State, IN
   HAS INSTANCE=> Iowa, Hawkeye State, IA
   HAS INSTANCE=> Kansas, Sunflower State, KS
   HAS INSTANCE=> Kentucky, Bluegrass State, KY
   HAS INSTANCE=> Louisiana, Pelican State, LA
   HAS INSTANCE=> Maine, Pine Tree State, ME
   HAS INSTANCE=> Maryland, Old Line State, Free State, MD
   HAS INSTANCE=> Massachusetts, Bay State, Old Colony, MA
   HAS INSTANCE=> Michigan, Wolverine State, Great Lakes State, MI
   HAS INSTANCE=> Minnesota, Gopher State, North Star State, MN
   HAS INSTANCE=> Mississippi, Magnolia State, MS
   HAS INSTANCE=> Missouri, Show Me State, MO
   HAS INSTANCE=> Montana, Treasure State, MT
   HAS INSTANCE=> Nebraska, Cornhusker State, NE
   HAS INSTANCE=> Nevada, Silver State, Battle Born State, Sagebrush State, NV
   HAS INSTANCE=> New Hampshire, Granite State, NH
   HAS INSTANCE=> New Jersey, Jersey, Garden State, NJ
   HAS INSTANCE=> New Mexico, Land of Enchantment, NM
   HAS INSTANCE=> New York, New York State, Empire State, NY
   HAS INSTANCE=> North Carolina, Old North State, Tar Heel State, NC
   HAS INSTANCE=> North Dakota, Peace Garden State, ND
   HAS INSTANCE=> Ohio, Buckeye State, OH
   HAS INSTANCE=> Oklahoma, Sooner State, OK
   HAS INSTANCE=> Oregon, Beaver State, OR
   HAS INSTANCE=> Pennsylvania, Keystone State, PA
   HAS INSTANCE=> Rhode Island, Little Rhody, Ocean State, RI
   HAS INSTANCE=> South Carolina, Palmetto State, SC
   HAS INSTANCE=> South Dakota, Coyote State, Mount Rushmore State, SD
   HAS INSTANCE=> Tennessee, Volunteer State, TN
   HAS INSTANCE=> Texas, Lone-Star State, TX
   HAS INSTANCE=> Utah, Beehive State, Mormon State, UT
   HAS INSTANCE=> Vermont, Green Mountain State, VT
   HAS INSTANCE=> Virginia, Old Dominion, Old Dominion State, VA
   HAS INSTANCE=> Washington, Evergreen State, WA
   HAS INSTANCE=> West Virginia, Mountain State, WV
   HAS INSTANCE=> Wisconsin, Badger State, WI
   HAS INSTANCE=> Wyoming, Equality State, WY




--- Grep of noun ris
acanthisitta chloris
acne vulgaris
acris
actiniopteris
actinomeris
adiantum capillus-veneris
agaricus campestris
agriocharis
agrostis palustris
alectis ciliaris
alectoris
aletris
alnus vulgaris
alosa chrysocloris
alstonia scholaris
ambergris
ambloplites rupestris
anagyris
aneides lugubris
anemone sylvestris
angelica sylvestris
angina pectoris
angiopteris
anterior naris
anthriscus sylvestris
apatura iris
aquilegia vulgaris
araucaria columnaris
archilochus colubris
arctonyx collaris
arnoseris
artemisia campestris
artemisia vulgaris
arteria alveolaris
arteria angularis
arteria appendicularis
arteria auricularis
arteria axillaris
arteria basilaris
arteria ciliaris
arteria circumflexa femoris
arteria maxillaris
arteria testicularis
arteria ulnaris
arthropteris
articulatio temporomandibularis
ascaris
aspalathus linearis
aster linosyris
automeris
baccharis
baccharis pilularis
bambusa vulgaris
barbarea vulgaris
bearded iris
beardless iris
benjamin harris
berberis
berberis vulgaris
beta vulgaris
beta vulgaris vulgaris
bomber harris
botaurus stellaris
brachychiton rupestris
bris
bulbous iris
calidris
calla palustris
callitris
calluna vulgaris
caltha palustris
canis familiaris
capparis
capsella bursa-pastoris
carassius vulgaris
carlina vulgaris
cenchrus ciliaris
cephalotus follicularis
ceratopteris
certhia familiaris
cestum veneris
chamaecyparis
chilopsis linearis
chloris
choeronycteris
chorizagrotis auxiliaris
chrysochloris
cistothorus palustris
citrullus vulgaris
clematis verticillaris
clitoris
cnemidophorus tigris
colaptes caper collaris
coluber constrictor flaviventris
crotalus tigris
cyathea medullaris
cypraea tigris
cystopteris
dalmatian iris
debris
derris
dicranopteris
dipsacus sylvestris
dirca palustris
doris
doryopteris
dracunculus vulgaris
dryopteris
dryopteris oreopteris
dryopteris phegopteris
dryopteris thelypteris
dutch iris
dwarf iris
eleocharis
eleocharis acicularis
eleocharis palustris
english iris
enhydra lutris
enterobius vermicularis
epacris
ephemeris
eris
esther hobart mcquigg slack morris
esther morris
euphorbia lathyris
ex libris
felis silvestris
femoris
ficus carica sylvestris
florentine iris
fouquieria columnaris
frank harris
frank norris
fritillaria meleagris
gaetan vestris
genus acris
genus actiniopteris
genus actinomeris
genus agriocharis
genus alectoris
genus aletris
genus anagyris
genus angiopteris
genus arnoseris
genus arthropteris
genus ascaris
genus automeris
genus baccharis
genus berberis
genus calidris
genus callitris
genus capparis
genus ceratopteris
genus chamaecyparis
genus chloris
genus choeronycteris
genus chrysochloris
genus cystopteris
genus derris
genus dicranopteris
genus doryopteris
genus dryopteris
genus eleocharis
genus epacris
genus gerris
genus goniopteris
genus hesperis
genus hexalectris
genus hydrocharis
genus hypochaeris
genus hypochoeris
genus iberis
genus iris
genus lampris
genus lecanopteris
genus leptopteris
genus liatris
genus liparis
genus loris
genus lyginopteris
genus macrothelypteris
genus meleagris
genus oreopteris
genus parathelypteris
genus paris
genus pecopteris
genus phalaris
genus phegopteris
genus picris
genus pieris
genus pomaderris
genus pseudacris
genus pteris
genus ptloris
genus rhinonicteris
genus solanopteris
genus tetraneuris
genus thelypteris
genus thyrsopteris
genus xyris
german iris
gerris
gerris lacustris
gladdon iris
goniopteris
gouverneur morris
gres-gris
gris
gymnocarpium dryopteris
haastia pulvinaris
harris
helianthus petiolaris
herb paris
hesperis
hexalectris
homarus vulgaris
hottonia palustris
hubris
hydrangea petiolaris
hydrocharis
hydrochoerus hydrochaeris
hypochaeris
hypochoeris
iberis
idria columnaris
iliamna ruvularis
indris
iris
ixodes scapularis
jacquinia armillaris
james thomas harris
japanese iris
jaun gris
joel chandler harris
joel harris
keratosis follicularis
keratosis pilaris
kris
lampris
lathyrus palustris
lathyrus sylvestris
lecanopteris
lens culinaris
lepas fascicularis
leptopteris
liatris
linaria vulgaris
linosyris vulgaris
liparis
liparis liparis
lupus vulgaris
lyginopteris
lygus lineolaris
lysimachia terrestris
lysimachia vulgaris
macrothelypteris
malus sylvestris
malva sylvestris
manta birostris
marmota flaviventris
matteuccia struthiopteris
meleagris
merluccius bilinearis
mons veneris
morris
musculus biceps femoris
musculus quadriceps femoris
naris
negaprion brevirostris
nervus ulnaris
nervus vestibulocochlearis
nierembergia rivularis
noctiluca miliaris
norris
numida meleagris
ochotona collaris
onoclea struthiopteris
oreopteris
orris
oryzomys palustris
osiris
panthera tigris
parathelypteris
paris
parnassia palustris
parti pris
passiflora ligularis
passiflora quadrangularis
pecopteris
pediculosis corporis
pediculus corporis
persian iris
petasites vulgaris
petunia axillaris
phalaris
phaseolus angularis
phaseolus vulgaris
phegopteris
picris
pieris
pimenta acris
pinus palustris
pinus sylvestris
plaster of paris
polaris
polistes annularis
polygala vulgaris
pomaderris
pomoxis annularis
posterior naris
primula veris
primula vulgaris
prunella modularis
prunella vulgaris
pseudacris
pseudemys rubriventris
pteretis struthiopteris
pteris
ptloris
pulsatilla vulgaris
pylodictus olivaris
pyorrhea alveolaris
quadriceps femoris
quercus cerris
quercus palustris
rana palustris
ranunculus acris
raphicerus campestris
ratibida columnaris
rhinonicteris
rima oris
risc
rise
rise to power
riser
riser main
riser pipe
riser pipeline
risibility
rising
rising prices
rising slope
rising tide
rising trot
risk
risk arbitrage
risk capital
risk of exposure
risk of infection
risk taker
riskiness
risklessness
risky venture
risotto
riss glaciation
rissa
rissole
robert morris
rubus flagellaris
sabbatia angularis
sabbatia campestris
sabbatia stellaris
satureja vulgaris
saxifraga stellaris
sciurus vulgaris
selaginella rupestris
senecio triangularis
senecio vulgaris
silene vulgaris
sir arthur travers harris
siris
sistrurus miliaris
slender loris
slow loris
solanopteris
solea lascaris
sorex palustris
spanish iris
stachys palustris
sterculia rupestris
stinking iris
sturnus vulgaris
sutura intermaxillaris
sylvilagus palustris
syringa vulgaris
tapirus terrestris
tetraneuris
thelypteris
thelypteris dryopteris
thelypteris palustris
thelypteris phegopteris
thymus vulgaris
thyrsopteris
tigris
tinea corporis
tinea cruris
townsend harris
tribulus terestris
triturus vulgaris
trochlearis
truncus atrioventricularis
tsoris
tsuris
turdus pilaris
university of paris
vena angularis
vena appendicularis
vena auricularis
vena axillaris
vena circumflexus femoris
vena jugularis
vena maxillaris
vena retromandibularis
vena supratrochlearis
vena testicularis
vena ulnaris
vena vestibularis
verdigris
vernal iris
vespula vulgaris
vestris
vigna angularis
william morris
william richard morris
woolly indris
xenicus gilviventris
xiphium iris
xyris
yellow iris
zannichellia palustris
zellig harris
zellig sabbatai harris

Grep of noun ri
abies fraseri
acanthocybium solandri
aetobatus narinari
akhbari
alpha centauri
amorphophallus rivieri
andrea guarneri
andvari
anna amalia mercouri
antonio ghislieri
antonio stradivari
aptenodytes forsteri
aqueductus cerebri
armillaria zelleri
arteria cerebri
arteria circumflexa humeri
articulatio humeri
azeri
baiomys taylori
bari
bartolomeo alberto capillari
beriberi
beta centauri
biceps humeri
bihari
bold fmri
boletus zelleri
bombyx mori
borrelia burgdorferi
boswellia carteri
brasenia schreberi
calamari
callitris endlicheri
canalis cervicis uteri
capital of missouri
capra falconeri
capri
cassiri
cathari
certiorari
cervix uteri
chari
charivari
cheiranthus cheiri
chunga burmeisteri
citroncirus webberi
cotoneaster dammeri
daiquiri
dante alighieri
dari
descensus uteri
devanagari
dhaulagiri
dialeurodes citri
drimys winteri
drymarchon corais couperi
epiphysis cerebri
erysimum cheiri
fmri
fri
galeocerdo cuvieri
gari
gauri
genus indri
genus muscari
genus pecari
genus saimiri
giorgio vasari
glandulae cervicales uteri
gorilla gorilla grauri
gossypium thurberi
gri-gri
grigri
guallatiri
guarneri
guarnieri
guiseppe guarneri
h. pylori
habenaria hookeri
hara-kiri
harakiri
harikari
hatiora gaertneri
hegari
heliobacter pylori
helleri
houri
indri
indri indri
iris kaempferi
kafiri
kakatoe leadbeateri
kalahari
kashmiri
katari
kauri
khesari
khukuri
konakri
lari
ligamentum teres uteri
liriope muscari
litocranius walleri
little missouri
macrocheira kaempferi
magnolia fraseri
maiduguri
maori
mapinguari
mari
maria montesorri
marri
mata hari
melina mercouri
memento mori
mercouri
miri
missouri
montessori
mri
muhlenbergia schreberi
muscari
musculus sphincter pylori
nada daiquiri
nagari
neoceratodus forsteri
newari
nomia melanderi
nothofagus solanderi
ollari
omega centauri
opuntia lindheimeri
oreortyx picta palmeri
paola caliari
parascalops breweri
penstemon palmeri
peri
phyllodoce breweri
planococcus citri
polypodium scouleri
potpourri
proxima centauri
psittacula krameri
qatari
queensland kauri
ras tafari
rastafari
red kauri
ri
rial
riata
rib
rib cage
rib joint pliers
rib roast
ribald
ribaldry
riband
ribavirin
ribband
ribbed toad
ribbed vault
ribbing
ribbon
ribbon-leaved water plantain
ribbon development
ribbon fern
ribbon grass
ribbon snake
ribbon tree
ribbon worm
ribbonfish
ribbonwood
ribes
ribes grossularia
ribes nigrum
ribes rubrum
ribes sanguineum
ribes sativum
ribes uva-crispa
ribgrass
ribhus
ribier
riboflavin
ribonuclease
ribonucleic acid
ribonucleinase
ribose
ribosome
ribwort
ricardo
rice
rice-grain fritillary
rice beer
rice grass
rice paddy
rice paper
rice rat
rice weevil
ricebird
ricegrass
ricer
rich
rich man
rich people
rich person
richard adolph zsigmondy
richard august carl emil erlenmeyer
richard brinsley sheridan
richard buckminster fuller
richard burbage
richard burdon haldane
richard burton
richard coeur de lion
richard d'oyly carte
richard d. fosbury
richard e. byrd
richard e. smalley
richard errett smalley
richard erskine leakey
richard evelyn byrd
richard feynman
richard haldane
richard henry lee
richard henry tawney
richard hooker
richard horatio edgar wallace
richard i
richard ii
richard iii
richard j. roberts
richard john roberts
richard jordan gatling
richard kuhn
richard leakey
richard lovelace
richard m. nixon
richard milhous nixon
richard morris hunt
richard neville
richard nixon
richard phillips feynman
richard rodgers
richard roe
richard smalley
richard starkey
richard strauss
richard the lion-hearted
richard the lionheart
richard trevithick
richard upjohn
richard von krafft-ebing
richard wagner
richard wright
richards
richardson
richardson's geranium
richardson ground squirrel
richardson vole
richea
richea dracophylla
richea pandanifolia
richelieu
riches
richler
richmond
richmondena
richmondena cardinalis
richness
richter scale
richweed
ricin
ricin toxin
ricinoleic acid
ricinus
ricinus communis
rick
rickenbacker
ricketiness
rickets
rickettsia
rickettsiaceae
rickettsial disease
rickettsiales
rickettsialpox
rickettsiosis
rickey
rickover
rickrack
ricksha
rickshaw
rico
rico act
ricochet
ricotta
ricrac
rictus
riddance
riddle
riddle canon
ride
rider
rider haggard
rider plate
ridge
ridge rope
ridge tile
ridgel
ridgeline
ridgeling
ridgepole
ridgil
ridgling
ridicule
ridiculer
ridiculousness
riding
riding bitt
riding boot
riding breeches
riding crop
riding habit
riding horse
riding lamp
riding light
riding master
riding mower
riding school
ridley
riel
riemann
riemannian geometry
riesling
riesman
rifadin
rifampin
riff
riffian
riffle
riffraff
rifle
rifle ball
rifle butt
rifle grenade
rifle range
rifle shot
riflebird
rifleman
rifleman bird
rifling
rift
rift valley
rift valley fever
rig
rig-veda
riga
rigamarole
rigatoni
rigel
rigger
rigger brush
rigging
riggs' disease
right
right-angled triangle
right-hand man
right-handed pitcher
right-handedness
right-hander
right-winger
right angle
right ascension
right atrioventricular valve
right atrium
right atrium of the heart
right bank
right brain
right coronary artery
right field
right fielder
right gastric artery
right gastric vein
right hand
right hander
right hemisphere
right of action
right of election
right of entry
right of first publication
right of offset
right of privacy
right of re-entry
right of search
right of way
right stage
right to an attorney
right to confront accusors
right to due process
right to liberty
right to life
right to privacy
right to speedy and public trial by jury
right to the pursuit of happiness
right to vote
right triangle
right ventricle
right whale
right wing
righteousness
righteye flounder
righteyed flounder
rightfield
rightfulness
righthander
rightism
rightist
rightness
rights issue
rights offering
rigidification
rigidifying
rigidity
rigidness
rigil
rigil kent
rigmarole
rigor
rigor mortis
rigorousness
rigour
rigourousness
rigout
rijstafel
rijstaffel
rijsttaffel
riksmaal
riksmal
riley
riley b king
rilievo
rilke
rill
rim
rim blight
rima
rima glottidis
rima oris
rima pudendi
rima respiratoria
rima vestibuli
rima vocalis
rima vulvae
rimactane
rimbaud
rime
rimski-korsakov
rimsky-korsakov
rimu
rind
rinderpest
ring
ring-a-rosy
ring-around-a-rosy
ring-around-the-rosy
ring-binder
ring-necked parakeet
ring-necked pheasant
ring-necked snake
ring-stalked fungus
ring-tailed cat
ring-tailed lemur
ring armor
ring armour
ring blackbird
ring containment
ring dance
ring disease
ring finger
ring girl
ring lardner
ring mail
ring of color
ring ouzel
ring road
ring rot
ring rot bacteria
ring rot fungus
ring snake
ring thrush
ring vaccination
ringdove
ringed snake
ringer
ringer's solution
ringer solution
ringgit
ringgold wilmer lardner
ringhals
ringing
ringleader
ringlet
ringlet butterfly
ringling
ringmaster
ringneck snake
ringo starr
rings
ringside
ringside seat
ringtail
ringway
ringworm
ringworm bush
ringworm cassia
ringworm shrub
rink
rinkhals
rinse
rinsing
rio
rio bravo
rio de janeiro
rio de la plata
rio grande
rio nunez coffee
rioja
riot
riot act
riot control
riot control operation
riot gun
rioter
rioting
rip
rip-off
rip current
rip van winkle
riparia
riparia riparia
riparian forest
riparian right
ripcord
ripe olive
ripeness
ripening
riposte
ripper
ripping bar
ripping chisel
ripple
ripple-grass
ripple mark
rippling
ripsaw
riptide
rira
risc
rise
rise to power
riser
riser main
riser pipe
riser pipeline
risibility
rising
rising prices
rising slope
rising tide
rising trot
risk
risk arbitrage
risk capital
risk of exposure
risk of infection
risk taker
riskiness
risklessness
risky venture
risotto
riss glaciation
rissa
rissole
ritalin
rite
rite of passage
ritonavir
rittenhouse
ritual
ritual dance
ritual dancing
ritual killing
ritualism
ritualist
ritz
rival
rivalry
river
river acheron
river adige
river aire
river arno
river avon
river basin
river birch
river blindness
river boat
river bottom
river boulder
river cam
river cocytus
river cooter
river dolphin
river gum
river horse
river kasai
river lethe
river limpet
river otter
river pear
river prawn
river red gum
river severn
river shad
river styx
river thames
river trent
river tyne
rivera
riverbank
riverbed
riverside
rivet
rivet line
riveter
riveting machine
rivetter
riviera
rivina
rivina humilis
rivulet
rivulus
riyadh
riyal
riyal-omani
robert charles venturi
robert venturi
romneya coulteri
safari
saimiri
salmo gairdneri
samia walkeri
sari
satori
schizopetalon walkeri
schlumbergera gaertneri
shari
smooth bark kauri
souari
ssri
stradivari
strawberry daiquiri
suborder lari
sulcus lateralis cerebri
synaptomys cooperi
tayassu pecari
tetri
tishri
tomentum cerebri
uakari
vasari
vena cerebri
vena obliqua atrii sinistri
vena posterior ventriculi sinistri
venturi
walbiri
warlpiri
writ of certiorari
xyphophorus helleri
yerwa-maiduguri
zori



IN WEBGEN [10000/1080275]

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Wikipedia - 10199 Chariklo
Wikipedia - 101 Aquarii -- Star in the constellation Aquarius
Wikipedia - 101 Dalmatians (franchise) -- Disney media franchise about a large family of British Dalmatian dogs
Wikipedia - 101 Dalmatians II: Patch's London Adventure -- 2003 American animated direct-to-video musical adventure comedy drama film
Wikipedia - 101 Dalmatians: The Series -- Television series
Wikipedia - 101 Dalmatian Street -- British-Canadian animated television series
Wikipedia - 101 Mile Lake -- Lake in British Columbia, Canada
Wikipedia - 101P/Chernykh -- Periodic comet with 13 year orbit
Wikipedia - 101 series -- Japanese train type
Wikipedia - 101 Squadron SAAF -- Reserve squadron of the South African Air Force
Wikipedia - 101st Brigade -- 101st Brigade
Wikipedia - 101st Motorised Division Trieste -- Motorised Division of the Italian Army
Wikipedia - 10244 Thringer Wald
Wikipedia - 1025 Riema -- Asteroid
Wikipedia - 102P/Shoemaker -- Periodic comet with 7 year orbit
Wikipedia - 103.9 Marian Radio -- Philippine radio station
Wikipedia - 103 Aquarii -- Star
Wikipedia - 103P/Hartley -- Periodic comet with 6 year orbit
Wikipedia - 103 series -- Japanese train type
Wikipedia - 104P/Kowal -- Periodic comet with 6 year orbit
Wikipedia - 104th Brigade -- 104th Brigade
Wikipedia - 10.5: Apocalypse -- 2006 television miniseries directed by John Lafia
Wikipedia - 105 Mile Lake -- Lake in British Columbia, Canada
Wikipedia - 10.5 (miniseries) -- 2004 television miniseries directed by John Lafia
Wikipedia - 105P/Singer Brewster -- Periodic comet with 6 year orbit
Wikipedia - 105 series -- Japanese train type
Wikipedia - 105th meridian west -- Meridian
Wikipedia - 106th Battalion (Nova Scotia Rifles), CEF -- Canadian Expeditionary Force unit
Wikipedia - 107 series -- Japanese train type
Wikipedia - 108 (band) -- American hardcore band
Wikipedia - 108 Martyrs of World War II -- Roman Catholic martyrs in Poland during WWII
Wikipedia - 10-8: Officers on Duty -- American police drama television series
Wikipedia - 1090 Vermont Avenue -- High-rise office building in Washington, D.C., United States
Wikipedia - 10979 Fristephenson
Wikipedia - 109 Prince Street -- Building in Manhattan, New York
Wikipedia - 10 Canis Majoris -- Variable star in the constellation Canis Major
Wikipedia - 10 cm/65 Type 98 naval gun -- World War II naval gun of the Imperial Japanese Navy
Wikipedia - 10 Days in a Madhouse -- 2015 American biographical film directed by Timothy Hines
Wikipedia - 10 Days That Unexpectedly Changed America -- US television series 2006
Wikipedia - 10 Downing Street -- Headquarters of British Government
Wikipedia - 10 February 2007 protest in Kosovo -- Protest against the Ahtisaari Plan
Wikipedia - 10 Foot Ganja Plant -- American musical group
Wikipedia - 10P/Tempel -- Periodic comet with 5 year orbit
Wikipedia - 10% QTV -- Canadian television newsmagazine series
Wikipedia - 10 Rillington Place -- 1971 film by Richard Fleischer
Wikipedia - 10 Squadron SAAF -- Squadron of the South African Air Force until 1943
Wikipedia - 10 Stories Down -- 2005 studio album by The Pineapple Thief
Wikipedia - 10th & Oregon Crew -- Organized crime gang in Philadelphia, Pennsylvania, United States
Wikipedia - 10th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 10th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 10th AVN Awards -- 1993 American adult industry award ceremony
Wikipedia - 10th Edition (Magic: The Gathering)
Wikipedia - 10th IIFA Awards -- Major film awards ceremony honoring the best Bollywood films of 2008
Wikipedia - 10 Things I Hate About You (TV series) -- American television sitcom
Wikipedia - 10 Years (band) -- American alternative metal band
Wikipedia - 1116 SEN -- Sports radio station in Melbourne, Victoria
Wikipedia - 111P/Helin-Roman-Crockett -- Periodic comet with 8 year orbit
Wikipedia - 111th Infantry Brigade (Pakistan) -- Infantry brigade of the Pakistan Army
Wikipedia - 1,1,1-Trichloro-2,2,2-trifluoroethane -- organic molecule of anthropogenic origin implicated in ozone depletion
Wikipedia - 1,1,1-Trichloroethane
Wikipedia - 11.22.63 -- American thriller limited series based on the book 11/22/63 by Stephen King
Wikipedia - 112P/Urata-Niijima -- Periodic comet with 6 year orbit
Wikipedia - 113P/Spitaler -- Periodic comet with 7 year orbit
Wikipedia - 113 series -- Japanese train type
Wikipedia - 114P/Wiseman-Skiff -- Periodic comet with 6 year orbit
Wikipedia - 115P/Maury -- Periodic comet with 8 year orbit
Wikipedia - 115 series -- Japanese electric multiple unit train type
Wikipedia - 115th Brigade (United Kingdom) -- Military Unit
Wikipedia - 116P/Wild -- Periodic comet with 6 year orbit
Wikipedia - 117P/Helin-Roman-Alu -- Periodic comet with 8 year orbit
Wikipedia - 117 series -- Japanese suburban electric multiple unit train type
Wikipedia - 118 Modules -- Sculpture by American artist John Rogers
Wikipedia - 118P/Shoemaker-Levy -- Periodic comet with 6 year orbit
Wikipedia - 118 (TV series) -- Singaporean long-running TV series
Wikipedia - 119P/Parker-Hartley -- Periodic comet with 8 year orbit
Wikipedia - 119 series -- Japanese DC electric multiple unit train type
Wikipedia - 11eyes: Tsumi to Batsu to Aganai no ShM-EM-^Mjo -- Japanese visual novel, manga series and anime series
Wikipedia - 11P/Tempel-Swift-LINEAR -- Periodic comet with 6 year orbit
Wikipedia - 11th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 11th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 11th AVN Awards -- 1994 American adult industry award ceremony
Wikipedia - 11th Brigade (Australia) -- Australian Army reserve brigade
Wikipedia - 11th Carabinieri Mechanized Brigade -- Italian military brigade
Wikipedia - 11th Military Police Brigade (United States) -- US MP brigade
Wikipedia - 11th (Northern) Division -- British Army 11th (Northern) Division in WWI
Wikipedia - 11th Parliament of Ontario -- Legislature of Ontario from 1905 to 1908
Wikipedia - 11th Politburo and the 11th Secretariat of the Russian Communist Party (Bolsheviks) -- Wikipedia list article
Wikipedia - 11th Street Bridges -- Complex of three bridges across the Anacostia River in Washington, D.C.
Wikipedia - 11 Ursae Minoris b -- Extrasolar planet
Wikipedia - 11 Ursae Minoris -- Star visible to the naked eye in Ursa Minor
Wikipedia - 1200 Imperatrix -- Hygiean asteroid
Wikipedia - 120P/Mueller -- Periodic comet with 8 year orbit
Wikipedia - 1219 -- The year 1219 in the Gregorian calendar.
Wikipedia - 121P/Shoemaker-Holt -- Periodic comet with 8 year orbit
Wikipedia - 121 series -- Japanese electric multiple unit train type
Wikipedia - 122P/de Vico -- Periodic comet with 74 year orbit
Wikipedia - 1-2-3-4 Go! Records -- American independent record label and retail store
Wikipedia - 1 + 2 + 3 + 4 + M-bM-^KM-/ -- Divergent series
Wikipedia - 123 Reg -- British domain registrar and web hosting company
Wikipedia - 123 series -- Japanese single-car electric multiple unit train type
Wikipedia - 125 Group -- Railway heritage group
Wikipedia - 125P/Spacewatch -- Periodic comet with 5 year orbit
Wikipedia - 125 series -- Japanese single-car DC electric multiple unit train type
Wikipedia - 126 Tauri -- Star in the constellation Taurus
Wikipedia - 126th meridian west -- Line of longitude 126M-BM-0 west of Greenwich
Wikipedia - 127 Hours -- 2010 British-American Film
Wikipedia - 12.7M-CM-^W55mm STs-130 -- Russian military subsonic intermediate rifle cartridge
Wikipedia - 128P/Shoemaker-Holt -- Periodic comet with 9 year orbit
Wikipedia - 129P/Shoemaker-Levy -- Periodic comet with 7 year orbit
Wikipedia - 12 Angry Men (1957 film) -- 1957 American film by Sidney Lumet
Wikipedia - 12 Angry Men (1997 film) -- 1997 television film directed by William Friedkin
Wikipedia - 12AT7 -- Miniature medium-gain dual triode vacuum tube
Wikipedia - 12AU7 -- Miniature medium-gain dual triode vacuum tube
Wikipedia - 12AX7 -- Miniature high-gain dual triode vacuum tube
Wikipedia - 12 basic principles of animation
Wikipedia - 12 Canis Majoris -- variable star in the constellation Canis Major
Wikipedia - 12-Hydroxyheptadecatrienoic acid -- Chemical compound
Wikipedia - 12k -- American independent record label
Wikipedia - 12 Men of Christmas -- 2009 television film directed by Arlene Sanford
Wikipedia - 12 Monkeys (TV series) -- 2015 American television series
Wikipedia - 12 oz. Mouse -- American animated television series
Wikipedia - 1+2=Paradise -- Manga series
Wikipedia - 12P/Pons-Brooks -- Periodic comet with 71 year orbit
Wikipedia - 1/2 Prince -- Book series by Yu Wo
Wikipedia - 12 Squadron SAAF -- South African Air Force squadron
Wikipedia - 12th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 12th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 12th AVN Awards -- 1995 American adult industry award ceremony
Wikipedia - 12th BRICS summit -- International relations conference
Wikipedia - 12th Combat Aviation Brigade -- Combat Aviation Brigade of the United States Army
Wikipedia - 12 Years a Slave (film) -- 2013 British-American historical drama film directed by Steve McQueen
Wikipedia - 12 Years Promise -- South Korean television series
Wikipedia - 1300-1400 in European fashion -- Costume in the period 1300-1400
Wikipedia - 130P/McNaught-Hughes -- Periodic comet with 6 year orbit
Wikipedia - 1313 Dead End Drive -- Board game by Parker Brothers
Wikipedia - 13 (2010 film) -- 2010 thriller film directed by Gela Babluani
Wikipedia - 13223 Cenaceneri
Wikipedia - 13.2mm TuF -- Anti-tank rifle cartridge
Wikipedia - 1330 in Scotland -- List of events in Scotland during 1330
Wikipedia - 1348 in Ireland -- List of events in Ireland during 1348
Wikipedia - 134 Tauri -- Star in the constellation Taurus
Wikipedia - 1,3,5-Trithiane -- Chemical compound
Wikipedia - 136P/Mueller -- Periodic comet with 8 year orbit
Wikipedia - 1382 Dover Straits earthquake -- Magnitude 6 earthquake (21 May 1382) affecting south-eastern England and the Low Countries
Wikipedia - 138P/Shoemaker-Levy -- Periodic comet with 7 year orbit
Wikipedia - 139P/VM-CM-$isM-CM-$lM-CM-$-Oterma -- Periodic comet with 9 year orbit
Wikipedia - 13 Commandments -- 2018 Dutch-language television series
Wikipedia - 13 Frightened Girls -- 1963 Cold War spy film directed by William Castle
Wikipedia - 13 May incident -- Sino-Malay sectarian violence in Kuala Lumpur
Wikipedia - 13P/Olbers -- Periodic comet with 70 year orbit
Wikipedia - 13 Reasons Why -- 2017 American teen drama streaming television series
Wikipedia - 13th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 13th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 13th BRICS summit
Wikipedia - 13th Brigade (Australia) -- Brigade of the Australian Army
Wikipedia - 13th British Academy Games Awards
Wikipedia - 13th district of Budapest
Wikipedia - 13th Marine Expeditionary Unit
Wikipedia - 13 Trianguli -- Star in the constellation Triangulum
Wikipedia - 13 Tzameti -- 2005 thriller film by Gela Babluani
Wikipedia - 141 Speedway -- Race track in Maribel, Wisconsin
Wikipedia - 143 (film) -- 2004 film by Puri Jagannadh
Wikipedia - 143P/Kowal-Mrkos -- Periodic comet with 9 year orbit
Wikipedia - 144P/Kushida -- Periodic comet with 7 year orbit
Wikipedia - 14.5M-CM-^W114mm -- Heavy machine gun and anti-materiel rifle cartridge
Wikipedia - 145th Street Bridge -- Bridge between Manhattan and the Bronx, New York
Wikipedia - 1,4,6-Androstatriene-3,17-dione -- Chemical compound
Wikipedia - 147P/Kushida-Muramatsu -- Periodic comet with 7 year orbit
Wikipedia - 1481 Rhodes earthquake -- Magnitude 7 earthquake (3 May 1481) amongst a series that affected Rhodes in that year
Wikipedia - 1491: New Revelations of the Americas Before Columbus -- Book by Charles C. Mann
Wikipedia - 1492: Conquest of Paradise -- 1992 film directed by Ridley Scott
Wikipedia - 14 Carrot Rabbit -- 1952 short film by Friz Freleng
Wikipedia - 14 Days to Life -- 1997 German thriller film
Wikipedia - 14P/Wolf -- Periodic comet with 8 year orbit
Wikipedia - 14 Reels Plus -- Indian film production and distribution company
Wikipedia - 14 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 14-sai no Haha -- 2006 Japanese television series
Wikipedia - 14th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 14th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 14th Armored Brigade (Turkey) -- Brigade of the Turkish Army based in Northern Cyprus
Wikipedia - 14th Army Corps (Russian Empire) -- Army corps in the Imperial Russian Army
Wikipedia - 14th arrondissement of Paris
Wikipedia - 14th AVN Awards -- 1997 American adult industry award ceremony
Wikipedia - 14th Marine Regiment (United States)
Wikipedia - 14th Shamar Rinpoche
Wikipedia - 14th Street bridges -- Complex of five bridges across the Potomac River, connecting Arlington, Virginia, and Washington, D.C
Wikipedia - 1-(4-Trifluoromethyl-phenyl)-piperazine
Wikipedia - 1-50 series (CTA) -- Class of Chicago Transit Authority cars
Wikipedia - 150th meridian west -- A line of longitude which forms a great circle with the 30th meridian east
Wikipedia - 1511 Idrija earthquake -- Disastrous earthquake in early modern Slovenia
Wikipedia - 1521 in the Philippines -- Historical year
Wikipedia - 1522 Almeria earthquake -- Earthquake in Almeria, Spain
Wikipedia - 152P/Helin-Lawrence -- Periodic comet with 9 year orbit
Wikipedia - 153P/Ikeya-Zhang -- Periodic comet with 366 year orbit
Wikipedia - 153 series -- Japanese electric multiple unit train type
Wikipedia - 155-158 North Street, Brighton -- Grade II listed historic building in Brighton, England
Wikipedia - 155 series -- Japanese electric multiple unit train type
Wikipedia - 157P/Tritton -- Periodic comet with 6 year orbit
Wikipedia - 157 series -- Japanese DC electric multiple unit train type
Wikipedia - 157th Battalion (Simcoe Foresters), CEF -- A unit in the Canadian Expeditionary Force during the First World War.
Wikipedia - 158P/Kowal-LINEAR -- Periodic comet with 10 year orbit
Wikipedia - 1590 Neulengbach earthquake -- Destructive earthquake in 16th-century Austria
Wikipedia - 159P/LONEOS -- Periodic comet with 14 year orbit
Wikipedia - 159 series -- Japanese electric multiple unit train type
Wikipedia - 159th Fighter Wing -- American unit of the Louisiana Air National Gard
Wikipedia - 15 August (2001 film) -- 2001 film by Patrick Alessandrin
Wikipedia - 15 Canis Majoris -- Variable star in the constellation Canis Major
Wikipedia - 15 cm Autokanone M. 15/16 -- Heavy field gun used by Austria-Hungary in World War I
Wikipedia - 15 cm Ring Kanone C/72 -- German siege gun
Wikipedia - 15 cm Ring Kanone C/92 -- German siege gun
Wikipedia - 15 cm Ring Kanone L/30 -- German coastal artillery
Wikipedia - 15 Leonis Minoris -- Star in the constellation Ursa Major
Wikipedia - 15-Minute Hamlet -- 1976 comedic abridgement of Hamlet by Tom Stoppard.
Wikipedia - 15P/Finlay -- Periodic comet with 6 year orbit
Wikipedia - 15 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 15 South Second Street, Newport, PA -- Historic home located in Newport, Pennsylvania
Wikipedia - 15th Africa Movie Academy Awards -- 15th Africa Movie Academy Awards
Wikipedia - 15th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 15th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 15th arrondissement of Paris
Wikipedia - 15th AVN Awards -- 1998 American adult industry award ceremony
Wikipedia - 15th Brigade (Australia) -- 1916-1945 Australian Army infantry brigade
Wikipedia - 15th district of Budapest
Wikipedia - 15th (Imperial Service) Cavalry Brigade
Wikipedia - 15th Infantry Brigade (United Kingdom) -- Former infantry brigade of the British Army
Wikipedia - 15th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 15th Separate Motor Rifle Brigade -- Peacekeeping unit of the Russian army
Wikipedia - 15 Ursae Majoris -- Star in the constellation Ursa Major
Wikipedia - 1600 Penn -- American single-camera sitcom series about a dysfunctional family living in the White House
Wikipedia - 160P/LINEAR -- Periodic comet with 8 year orbit
Wikipedia - 160th Anti-Aircraft Artillery Brigade (Ukraine) -- Formation of the Ukrainian Air Force
Wikipedia - 161P/Hartley-IRAS -- Periodic comet with 21 year orbit
Wikipedia - 161st meridian west -- Line of longitude
Wikipedia - 162d Depot Brigade (United States) -- Depot brigade of the United States Army
Wikipedia - 162nd meridian west -- Line of longitude
Wikipedia - 1630s -- List of events which happened during the 1630s
Wikipedia - 1632 series -- Novel series
Wikipedia - 1635: The Cannon Law -- Book by Eric Flint and Andrew Dennis
Wikipedia - 163 North Street, Brighton
Wikipedia - 163P/NEAT -- Periodic comet with 7 year orbit
Wikipedia - 164P/Christensen -- Periodic comet with 7 year orbit
Wikipedia - 165P/LINEAR -- Periodic comet with 76 year orbit
Wikipedia - 165 series -- Japanese express electric multiple unit train type
Wikipedia - 166P/NEAT -- Periodic comet with 51 year orbit
Wikipedia - 1678 Kediri campaign -- Military campaign in which Mataram and VOC forces took Kediri from Trunajaya
Wikipedia - 167P/CINEOS -- Periodic comet with 65 year orbit
Wikipedia - 167 series -- Japanese train type
Wikipedia - 1686 in Portugal -- Portugal-related evens during the year of 1686
Wikipedia - 1689 Boston revolt -- April 1689 revolt in Boston
Wikipedia - 168 M-CM-^Sra -- Weekly Hungarian language political news magazine
Wikipedia - 168P/Hergenrother -- Periodic comet with 7 year orbit
Wikipedia - 169P/NEAT -- Periodic comet with 4 year orbit
Wikipedia - 169 series -- Japanese train type
Wikipedia - 16 Aurigae -- Star in the constellation Auriga
Wikipedia - 16 Biggest Hits (Alabama album) -- 2007 compilation album by the American band, Alabama
Wikipedia - 16 mm film -- Historically popular and economical gauge of film
Wikipedia - 16P/Brooks -- Periodic comet with 6 year orbit
Wikipedia - 16 Prince Street, Peterhead -- Building in Scotland
Wikipedia - 16 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 16S ribosomal RNA -- Gene region used in phylogenies reconstruction of prokaryotes (bacteria and archea) because of its slow evolution rate
Wikipedia - 16S rRNA pseudouridine516 synthase -- Class of enzymes
Wikipedia - 16th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 16th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 16th arrondissement of Paris
Wikipedia - 16th AVN Awards -- 1999 American adult industry award ceremony
Wikipedia - 16th Brigade (Australia) -- Infantry brigade of the Australian Army during 1917-1946
Wikipedia - 16th British Academy Games Awards
Wikipedia - 16th district of Budapest
Wikipedia - 16th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 16th September (painting) -- Painting by Rene Magritte
Wikipedia - 16th Street Baptist Church bombing -- White supremacist terrorist attack
Wikipedia - 16volt -- American industrial rock band
Wikipedia - 1700 Cascadia earthquake -- Magnitude 9 megathrust earthquake (January 26, 1700) affecting the North American Pacific North West coast
Wikipedia - 170P/Christensen -- Periodic comet with 8 year orbit
Wikipedia - 171P/Spahr -- Periodic comet with 6 year orbit
Wikipedia - 172P/Yeung -- Periodic comet with 6 year orbit
Wikipedia - 1732 in Great Britain
Wikipedia - 173P/Mueller -- Periodic comet with 13 year orbit
Wikipedia - 1755 Lisbon earthquake -- Catastrophic earthquake that primarily affected Lisbon, Portugal
Wikipedia - 1757 caretaker ministry -- Government of Great Britain
Wikipedia - 1766 food riots -- a series of riots in England
Wikipedia - 1770s -- Decade of the Gregorian calendar
Wikipedia - 1776 (book) -- 2005 book written by David McCullough
Wikipedia - 1776 Commission -- Patriotic education commission created by Donald Trump
Wikipedia - 1776 (musical) -- Musical with music and lyrics by Sherman Edwards and a book by Peter Stone
Wikipedia - 1776 Unites -- American bipartisan political initiative
Wikipedia - 17776 -- Serialized speculative fiction multimedia narrative
Wikipedia - 1787 Boricua earthquake -- Earthquake that struck Puerto Rico
Wikipedia - 17 Again (film) -- 2009 American film by Burr Steers
Wikipedia - 1,7-Bis(4-hydroxyphenyl)-1,4,6-heptatrien-3-one -- Natural product found in turmeric and ginger
Wikipedia - 17 Canis Majoris -- Star in the constellation Canis Major
Wikipedia - 17 equal temperament -- Musical tuning system with 17 pitches equally-spaced on a logarithmic scale
Wikipedia - 17 July Revolution -- Coup in Iraq (17 July 1968) by the Arab Socialist Ba'ath Party which ousted President Abdul Rahman Arif
Wikipedia - 17 King Street, Bristol
Wikipedia - 17-Mile Drive
Wikipedia - 17 Million Fuck Offs -- 2019 British comedy folk song
Wikipedia - 17 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 17-sai -- 1971 song by Saori Minami
Wikipedia - 17th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 17th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 17th arrondissement of Paris
Wikipedia - 17th AVN Awards -- 2000 American adult industry award ceremony
Wikipedia - 17th Brigade (Australia) -- Infantry brigade of the Australian Army 1917-1946
Wikipedia - 17th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 17th Street Bridge (Vero Beach, Florida) -- Concrete bridge in United States
Wikipedia - 17th Street Canal -- Canal in Louisiana, United States of America
Wikipedia - 17th Tank Brigade (Ukraine)
Wikipedia - 1-800-GET-THIN -- American marketing company
Wikipedia - 1800s (decade) -- Decade of the Gregorian calendar
Wikipedia - 180th meridian -- The meridian 180M-BM-0 east or west of the Prime Meridian with which it forms a great circle
Wikipedia - 1810 Crete earthquake -- Magnitude 7 earthquake (16 February 1810) impacting on Crete and eastern Mediterranean countries
Wikipedia - 1810s -- Decade of the Gregorian calendar
Wikipedia - 1811-1812 New Madrid earthquakes -- Series of earthquakes during 1811-1812 impacting on Missouri USA
Wikipedia - 1811 German Coast uprising -- Slave rebellion in the Territory of Orleans
Wikipedia - 1812 Homestead Farm and Museum -- Historic house in Willsboro, New York
Wikipedia - 1812 Overture -- Concert overture written in 1880 by composer Pyotr Ilyich Tchaikovsky
Wikipedia - 1812 San Juan Capistrano earthquake -- Magnitude 7 earthquake (December 8, 1812) affecting Alta California, then a Spanish colonial territory
Wikipedia - 1813 crossing of the Blue Mountains -- Australian mountaineering expedition
Wikipedia - 181 series -- Japanese train type
Wikipedia - 1820s -- Decade of the Gregorian calendar
Wikipedia - 1831 Bristol riots -- Part of the 1831 reform riots in England
Wikipedia - 1831 reform riots -- British civil disturbance
Wikipedia - 1835 Concepcion earthquake -- 1835 earthquake in South America
Wikipedia - 1838 Druze revolt -- Druze uprising in Syria against the Ottoman Egypt Eyalet (1838)
Wikipedia - 183 series -- Japanese train type
Wikipedia - 1840s -- Decade of the Gregorian calendar
Wikipedia - 1842 retreat from Kabul -- Retreat during the First Anglo-Afghan War
Wikipedia - 1848 Tampa Bay hurricane -- Category 4 Atlantic hurricane in 1848
Wikipedia - 1850s -- Decade of the Gregorian calendar
Wikipedia - 1853 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1854 Broad Street cholera outbreak -- Severe outbreak of cholera that occurred in 1854 during the 1846-1860 cholera worldwide pandemic
Wikipedia - 1855 Catalan general strike -- general strike
Wikipedia - 185 series -- Japanese train type
Wikipedia - 1860s -- Decade of the Gregorian calendar
Wikipedia - 1863 in Australia -- Overview of notable events in Australia during 1863
Wikipedia - 1865 Memphis earthquake -- Earthquake in North America
Wikipedia - 1867 Manhattan, Kansas earthquake -- Earthquake in Riley County, Kansas, USA
Wikipedia - 1867 San Narciso hurricane -- Category 3 Atlantic hurricane in 1867
Wikipedia - 1869 Pictorial Issue -- 1869 American postage stamp series
Wikipedia - 1870s -- Decade of the Gregorian calendar
Wikipedia - 1875 Indianola hurricane -- Caribbean hurricane
Wikipedia - 1876 San Felipe hurricane -- Category 3 Atlantic hurricane in 1876
Wikipedia - 1877 St. Louis general strike
Wikipedia - 187 Fac -- American rap group
Wikipedia - 1.8.7 -- American music producer
Wikipedia - 1880s -- Decade of the Gregorian calendar
Wikipedia - 1886 St. Croix River log jam -- American logging incident
Wikipedia - 1887 Yellow River flood -- Flood of the Yellow River in China
Wikipedia - 188th Armored Brigade -- Unit of the Israel Defense Forces
Wikipedia - 1890 British Ultimatum -- British diplomatic ultimatum to Portugal
Wikipedia - 1890 Manifesto -- Manifesto against polygamy in The Church of Jesus Christ of Latter-day Saints
Wikipedia - 1890s -- Decade of the Gregorian calendar
Wikipedia - 1893 Hurricane San Roque
Wikipedia - 1894 Sasun rebellion -- Armenian uprising during the Ottoman Empire
Wikipedia - 1894-S Barber dime -- Rare variety of the United States dime
Wikipedia - 1896 Cedar Keys hurricane -- Tropical cyclone that devastated the American East Coast
Wikipedia - 1896 in the Philippines -- Article about events in a specific year or time period
Wikipedia - 1899 Puerto Rico Census -- First census held in Porto Rico under U.S. control for the U.S. War Department
Wikipedia - 1899 San Ciriaco hurricane -- Category 4 Atlantic hurricane in 1899
Wikipedia - 1899 Yakutat Bay earthquakes -- Series of earthquakes in Alaska, USA
Wikipedia - 18 Again -- 2020 South Korean television series
Wikipedia - 18 Aurigae -- Star in the constellation Auriga
Wikipedia - 18D/Perrine-Mrkos -- lost comet
Wikipedia - 18if -- Japanese anime television series
Wikipedia - 18-Methoxycoronaridine
Wikipedia - 18-Methylaminocoronaridine
Wikipedia - 18. Oktober 1977 -- series of paintings by Gerhard Richter
Wikipedia - 18 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 18S ribosomal RNA -- Gene region used to reconstruct the evolutionary history of eukaryotes because of its slow evolution rate
Wikipedia - 18th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 18th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 18th arrondissement of Paris
Wikipedia - 18th AVN Awards -- 2001 American adult industry award ceremony
Wikipedia - 18th Brigade (Australia) -- Infantry brigade of the Australian Army during WWII
Wikipedia - 18th century in LGBT rights
Wikipedia - 18th century in the United States -- Period in the United States
Wikipedia - 18th E. Broad Historic District
Wikipedia - 18th Infantry Regiment (Imperial Japanese Army)
Wikipedia - 18th Pennsylvania Cavalry Regiment -- 18th Pennsylvania Cavalry Regiment in the American Civil War 1862-1865
Wikipedia - 18th Street gang -- Transnational criminal gang
Wikipedia - 18 Ursae Majoris -- Star in the constellation Ursa Major
Wikipedia - 18 Victoria Grove
Wikipedia - 18 Wheels of Steel -- Truck-simulation video game series
Wikipedia - 18-Year-Old Virgin -- 2009 American sex comedy film
Wikipedia - 1900 English beer poisoning -- Food safety crisis
Wikipedia - 1900 Galveston hurricane -- Category 4 Atlantic hurricane in 1900
Wikipedia - 1900s (decade) -- Decade of the Gregorian calendar (1900-1909)
Wikipedia - 1900 Uruguayan Primera Division -- Statistics for 1900 season of Primera Division Uruguaya
Wikipedia - 1901 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1901 Black Sea earthquake -- Earthquake struck Dobrich Province, Bulgaria on March 31, 1901
Wikipedia - 1901 in South Africa
Wikipedia - 1902 in South Africa
Wikipedia - 1903 East Paris train wreck -- head-on collision on the Pere Marquette Railway, December 26, 1903
Wikipedia - 1903 in South Africa
Wikipedia - 1903 Petrol Electric Autocar -- 1903 experimental petrol-electric railcar in the United Kingdom
Wikipedia - 1904 in South Africa
Wikipedia - 1904 Pictorial 4d Lake Taupo invert -- Rare inverted New Zealand stamp
Wikipedia - 1904 Sasun uprising -- 1904 uprising by Armenian militia against the Ottoman Empire
Wikipedia - 1905 French law on the Separation of the Churches and the State -- Legal basis of state secularism in France
Wikipedia - 1905 in South Africa
Wikipedia - 1906 in South Africa
Wikipedia - 1906 malaria outbreak in Ceylon -- Malaria outbreak in Ceylon
Wikipedia - 1906 Pagoda riots -- Violent clashes in Mauritius between 1900-1906
Wikipedia - 1907 in South Africa
Wikipedia - 1907 Kingston earthquake -- Earthquake epicentre Saint Mary Parish, Jamaica on January 14, 1907 (UTC)
Wikipedia - 1908 in South Africa
Wikipedia - 1909 Crystal Palace Scout Rally -- Historic Scout gathering in London
Wikipedia - 1909 in South Africa
Wikipedia - 190th Battalion (Winnipeg Rifles), CEF -- Unit in the Canadian Expeditionary Force during WWI
Wikipedia - 190th Mechanized Infantry Brigade -- 190th Mechanized Infantry Brigade
Wikipedia - 1910 Cuba hurricane -- Category 4 Atlantic hurricane
Wikipedia - 1910 in South Africa
Wikipedia - 1910s -- Decade of the Gregorian calendar (1910-1919)
Wikipedia - 1911 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1911 Britannica
Wikipedia - 1911 in South Africa
Wikipedia - 1912 in South Africa
Wikipedia - 1912 Lawrence textile strike
Wikipedia - 1913 in South Africa
Wikipedia - 1914-15 Star -- Campaign medal of the British Empire
Wikipedia - 1914 in British music -- Music-related events in the United Kingdom during the year of 1914
Wikipedia - 1914 in South Africa
Wikipedia - 1915 Galveston hurricane -- 1900 Category 4 Atlantic hurricane which landed near Galveston, Texas
Wikipedia - 1915 in South Africa
Wikipedia - 1916 in South Africa
Wikipedia - 1916 Texas hurricane -- Category 4 Atlantic hurricane in 1916
Wikipedia - 1917 (2019 film) -- 2019 British war film directed by Sam Mendes
Wikipedia - 1917 in South Africa
Wikipedia - 1918 in South Africa
Wikipedia - 1918 Romanian typographers' strike -- Labor strike in Bucharest, Romania
Wikipedia - 1918 San Fermin earthquake -- Earthquake that struck Puerto Rico
Wikipedia - 1918 Stanley Cup Finals -- Series of ice hockey games to determine seasonal champion
Wikipedia - 1919 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1919 Florida Keys hurricane -- Category 4 Atlantic hurricane in 1919
Wikipedia - 1919 in South Africa
Wikipedia - 1919 Lynching in Montgomery, Alabama -- African Americans were lynched in the U.S.
Wikipedia - 1919 New Year Honours (OBE) -- Appointments of Officers of the Order of the British Empire in the 1919 New Year Honours
Wikipedia - 1919 New Year Honours -- Appointments by King George V to reward and highlight good works by citizens of the British Empire
Wikipedia - 1919 South Wales race riots -- Outbreaks of violence in Newport, Cardiff and Barry in June 1919
Wikipedia - 1919 United States anarchist bombings -- Series of bombings in the US in 1919
Wikipedia - 191st Motorized Infantry Brigade (People's Republic of China) -- 191st Motorized Infantry Brigade (People's Republic of China)
Wikipedia - 1920 in South Africa
Wikipedia - 1920s -- Decade of the Gregorian calendar (1920-1929)
Wikipedia - 1921 British Mount Everest reconnaissance expedition -- First attempt to find a route to climb Mount Everest
Wikipedia - 1921 in South Africa
Wikipedia - 1921 Tampa Bay hurricane -- Category 4 Atlantic hurricane in 1921
Wikipedia - 1922 British Mount Everest expedition -- First attempt to reach summit of world's highest mountain
Wikipedia - 1922 in South Africa
Wikipedia - 1923 Bulgarian coup d'etat -- Coup d'etat
Wikipedia - 1923 in South Africa
Wikipedia - 1923 World Series
Wikipedia - 1924 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1924 British Mount Everest expedition -- Attempt at first ascent of Mount Everest in 1924
Wikipedia - 1924 Cuba hurricane -- Category 5 Atlantic hurricane in 1924
Wikipedia - 1924 in South Africa
Wikipedia - 1925 in South Africa
Wikipedia - 1925 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1925 Report for Reform in the East (Turkey) -- Reform plan for the Kurdish territories in Turkey
Wikipedia - 1926 Arkansas state highway numbering -- Highway renumbering
Wikipedia - 1926 in South Africa
Wikipedia - 1926 Iowa highway renumbering -- Highway renumbering
Wikipedia - 1926 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1926 Simko Shikak revolt -- Kurdish uprising in Iran
Wikipedia - 1926 United Kingdom general strike -- Coal miner strike in UK in 1926
Wikipedia - 1927 in American television -- Television-related events in the USA during the year of 1927
Wikipedia - 1927 Indiana bituminous strike -- Strike by American coal miners
Wikipedia - 1927 in South Africa
Wikipedia - 1928 Great Barrier Reef expedition -- 1928 Australian Great Barrier Reef expedition
Wikipedia - 1928 in South Africa
Wikipedia - 1928 Okeechobee hurricane -- Category 5 Atlantic hurricane in 1928
Wikipedia - 1928 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1928 San Felipe hurricane
Wikipedia - 1928 Thames flood -- A combined storm surge and river flood of the River Thames
Wikipedia - 1928 Winter Olympics -- 2nd edition of Winter Olympics, held in Sankt Moritz (Switzerland)
Wikipedia - 1929 Bahamas hurricane -- 1929 Bahamas hurricane
Wikipedia - 1929 Hebron massacre -- Massacre of Jewish residents of Hebron by Arab residents in 1929 Arab riots in Mandatory Palestine
Wikipedia - 1929 in South Africa
Wikipedia - 1929 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1930 Belmont Stakes -- 62nd running of an American Thoroughbred race
Wikipedia - 1930 British Empire Games -- 1st edition of the British Empire Games
Wikipedia - 1930 Dominican Republic hurricane -- Category 4 Atlantic hurricane in 1930
Wikipedia - 1930 in South Africa
Wikipedia - 1930s -- Decade of the Gregorian calendar (1930-1939)
Wikipedia - 1930 Western Wall Commission -- Commission appointed by the British government
Wikipedia - 1931 in South Africa
Wikipedia - 1932 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1932 Cuba hurricane -- Category 5 Atlantic hurricane in 1932
Wikipedia - 1932 in South Africa
Wikipedia - 1932 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1932 San Ciprian hurricane -- Category 4 Atlantic hurricane in 1932
Wikipedia - 1933 anti-Nazi boycott -- Boycott of German products by foreign critics of the Nazi Party
Wikipedia - 1933 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1933 double eagle -- Twenty-dollar American gold coin minted in 1933
Wikipedia - 1933 in South Africa
Wikipedia - 1933 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1933 Treasure Coast hurricane -- Category 4 Atlantic hurricane in 1933
Wikipedia - 1934 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1934 in South Africa
Wikipedia - 1934 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1935 British Mount Everest reconnaissance expedition -- Mountaineering expedition led by Eric Shipton
Wikipedia - 1935 in South Africa
Wikipedia - 1935 Labor Day hurricane -- Category 5 Atlantic hurricane in 1935
Wikipedia - 1936-1939 Arab revolt in Palestine -- Nationalist uprising by Palestinian Arabs in Mandatory Palestine
Wikipedia - 1936 British Mount Everest expedition -- Unsuccessful expedition led by Hugh Ruttledge
Wikipedia - 1936 in South Africa
Wikipedia - 1936 Mid-Atlantic hurricane -- Category 3 Atlantic hurricane in 1936
Wikipedia - 1936 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1937 in organized crime -- Wikipedia list article
Wikipedia - 1937 in South Africa
Wikipedia - 1938 American Karakoram expedition to K2 -- Failed attempt to climb second-highest mountain
Wikipedia - 1938 British Mount Everest expedition -- Low-cost, unsuccessful expedition led by Bill Tilman
Wikipedia - 1938 Changsha fire -- Fire during the Sino-Japanese War
Wikipedia - 1938 in South Africa
Wikipedia - 1938 New England hurricane -- Category 5 Atlantic hurricane in 1938
Wikipedia - 1938 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1938 Yellow River flood -- 1938 flood in China
Wikipedia - 1939 American Karakoram expedition to K2 -- Failed attempt to climb second-highest mountain
Wikipedia - 1939 in South Africa
Wikipedia - 1939 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1940 in South Africa
Wikipedia - 1940 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1940s -- Decade of the Gregorian calendar (1940-1949)
Wikipedia - 1941 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1941 Cabo San Lucas hurricane -- Pacific hurricane in 1941
Wikipedia - 1941 Florida hurricane -- Category 3 Atlantic hurricane
Wikipedia - 1941 in South Africa
Wikipedia - 1941 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1941 Paris synagogue attacks -- Synagogue attack
Wikipedia - 1941 VFL season -- Season of the Victorian Footbal League competition
Wikipedia - 1942 Design Light Fleet Carrier -- 1940s class of aircraft carriers of the Royal Navy
Wikipedia - 1942 experimental cents -- United States pattern coins
Wikipedia - 1942 in South Africa
Wikipedia - 1943 Adapazari-Hendek earthquake -- Earthquake in Turkey
Wikipedia - 1943 in South Africa
Wikipedia - 1943 Rolls-Royce strike -- Strike action over women's pay
Wikipedia - 1943 Surprise Hurricane -- Category 2 Atlantic hurricane in 1943
Wikipedia - 1944 Cuba-Florida hurricane -- Category 4 Atlantic hurricane in 1944
Wikipedia - 1944 in South Africa
Wikipedia - 1944 Jamaica hurricane -- Category 3 Atlantic hurricane in 1944
Wikipedia - 1945 Florida State Road renumbering -- Highway renumbering
Wikipedia - 1945 Homestead hurricane -- Category 4 Atlantic hurricane in 1945
Wikipedia - 1945 in South Africa
Wikipedia - 1945 Katsuyama killing incident -- Killing of three American soldiers by Okinawans in 1945.
Wikipedia - 1946 African Mine Workers' Union strike -- Strike by mine workers of Witwatersrand started on August 12, 1946
Wikipedia - 1946 American Overseas Airlines Douglas DC-4 crash -- 1946 aviation accident
Wikipedia - 1946 Antarctica PBM Mariner crash -- 1946 aviation accident
Wikipedia - 1946 Bulgarian Cup Final -- Final of the Bulgarian Cup
Wikipedia - 1946 Florida hurricane -- Category 4 Atlantic hurricane in 1946
Wikipedia - 1946 in South Africa
Wikipedia - 1946 Pilbara strike -- Workers strike in Australia
Wikipedia - 1947-48 Montenegrin Republic League -- Third season of the Montenegrin Republic League
Wikipedia - 1947 Amritsar train massacre -- Massacre of Indian refugees by Sikhs
Wikipedia - 1947 anti-Jewish riots in Aleppo
Wikipedia - 1947 Cape Sable hurricane -- Category 2 Atlantic hurricane in 1947
Wikipedia - 1947 Fort Lauderdale hurricane -- Category 4 Atlantic hurricane in 1947
Wikipedia - 1947 in South Africa
Wikipedia - 1947 Royal New Zealand Navy mutinies -- Series of mutinies in 1947 in the New Zealand navy
Wikipedia - 1947 Telephone strike -- 1947 labor strike across the United States
Wikipedia - 1948 Ashes series -- Test cricket series between England and Australia
Wikipedia - 1948 in South Africa
Wikipedia - 1948 South African general election
Wikipedia - 1949 Florida hurricane -- Category 4 Atlantic hurricane in 1949
Wikipedia - 1949 in South Africa
Wikipedia - 1949 Strato-Freight Curtiss C-46A crash -- Airplane crash in 1949 in Puerto Rico
Wikipedia - 1950 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1950 French Annapurna expedition -- First ascent by Maurice Herzog and Louis Lachenal
Wikipedia - 1950 in South Africa
Wikipedia - 1950 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1950 (song) -- 2018 single by King Princess
Wikipedia - 1950s -- Decade of the Gregorian calendar (1950-1959)
Wikipedia - 1951 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1951 British Mount Everest reconnaissance expedition -- First major reconnaissance from Nepal
Wikipedia - 1951 in South Africa
Wikipedia - 1951 Pont-Saint-Esprit mass poisoning
Wikipedia - 1952 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1952 British Cho Oyu expedition -- Failed climbing expedition to Cho Oyu
Wikipedia - 1952 in organized crime -- organized crime year
Wikipedia - 1952 in South Africa
Wikipedia - 1952 Puerto Rican constitutional referendum -- Referendum that passed a new Puerto Rico constitution
Wikipedia - 1952 Severo-Kurilsk earthquake -- Sixth most powerful on record; in Russia
Wikipedia - 1953 American Karakoram expedition -- Attempt at first ascent of K2 in 1953
Wikipedia - 1953 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1953 British Mount Everest expedition -- First successful ascent of Mount Everest
Wikipedia - 1953 in South Africa
Wikipedia - 1953 London to Christchurch air race -- Last Great Air Race
Wikipedia - 1953 Puerto Rico highway renumbering -- Insular highways renumbered
Wikipedia - 1954 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1954 Caribbean Series -- Sixth edition of The Caribbean Series
Wikipedia - 1954 Geneva Conference -- Conference among several nations that took place in Geneva from April 26->July 20, 1954; dealt with aftermath of Korean War and the First Indochina War, resulting in the partition of Vietnam-This conference 1954 divided Vietnam land into 2 countries
Wikipedia - 1954 in South Africa
Wikipedia - 1954 National Service riots -- 1954 civil unrest in Singapore
Wikipedia - 1954 United States Capitol shooting -- Puerto Rican nationalists shot US Congressmen
Wikipedia - 1955 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1955 in South Africa
Wikipedia - 1956 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1956 Hungarian Revolution
Wikipedia - 1956 in South Africa
Wikipedia - 1956 Treason Trial
Wikipedia - 1957 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1957 in South Africa
Wikipedia - 1958 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1958 BOAC Bristol Britannia crash -- 1958 aviation accident
Wikipedia - 1958 Central African Airways plane crash -- 1958 aviation accident
Wikipedia - 1958 East River collision -- Collision between two ships and the subsequent fire and gasoline spill
Wikipedia - 1958 in South Africa
Wikipedia - 1958 Lebanon crisis
Wikipedia - 1959 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1959 Curitiba riots -- Comb War was a protest that started in December 8th 1959 in the city of Curitiba
Wikipedia - 1959 in South African sport -- Sports-related events in South Africa during 1959
Wikipedia - 1959 in South Africa
Wikipedia - 1959 Junior Springboks tour of South America -- A series of rugby union matches played in Argentina
Wikipedia - 1959 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1959 Tibetan uprising
Wikipedia - 1959 Viqueque rebellion -- Uprising against Portuguese rule in East Timor
Wikipedia - 1960 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1960 in South Africa
Wikipedia - 1960 Rio de Janeiro mid-air collision -- 1960 aviation accident
Wikipedia - 1960 South African republic referendum
Wikipedia - 1960 South Africa referendum
Wikipedia - 1960s -- Decade of the Gregorian calendar (1960-1969)
Wikipedia - 1961 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1961 in South Africa
Wikipedia - 1961 Puerto Rican financial referendum -- Referendum on financial-related amendments to Puerto Rican statute
Wikipedia - 1962 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1962 in South African sport -- Sports-related events in South Africa during 1962
Wikipedia - 1962 in South Africa
Wikipedia - 1962 South Vietnamese Independence Palace bombing -- Aerial attack in Saigon
Wikipedia - 1963 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1963 in South Africa
Wikipedia - 1964 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1964 Brazilian coup d'etat -- March-April 1964 coup d'etat in Brazil that ousted President Joao Goulart
Wikipedia - 1964 Brinks Hotel bombing -- Viet Cong bombing in Saigon
Wikipedia - 1964 in Israel -- article about events in a specific year or time period
Wikipedia - 1964 in South Africa
Wikipedia - 1964 New York World's Fair -- Showcase of mid-20th-century American culture and technology fair
Wikipedia - 1964 race riots in Singapore -- 1964 civil unrest in Singapore
Wikipedia - 1964 state highway renumbering (California) -- Highway renumbering
Wikipedia - 1964 state highway renumbering (Washington) -- Highway renumbering in Washington
Wikipedia - 1964 T-39 shootdown incident -- Cold War incident involving an American T-39 being shot down by a Soviet MiG-19
Wikipedia - 1965 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1965 Chase -- Steeplechase horse race in Britain
Wikipedia - 1965 in South Africa
Wikipedia - 1966 anti-Igbo pogrom -- Series of massacres of Igbo people in Nigeria
Wikipedia - 1966 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1966 British Empire and Commonwealth Games -- 8th edition of the British Empire and Commonwealth Games
Wikipedia - 1966 Central American and Caribbean Games -- Held in San Juan, Puerto Rico
Wikipedia - 1966 Felthorpe Trident crash -- Crash of a Trident airliner in a pre-delivery flight in 1966
Wikipedia - 1966 flood of the Arno -- November 1966 flood of the Arno River in Tuscany, Italy
Wikipedia - 1966 in South Africa
Wikipedia - 1966 Nigerian counter-coup -- 2nd Nigeria coup in 1966
Wikipedia - 1967-68 Irish League -- Irish League
Wikipedia - 1967 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1967 Australian referendum (Aboriginals) -- Question 2 of 1967 Australian referendum, about counting Indigenous people in the census and allowing the government to legislate separately for them
Wikipedia - 1967 Buffalo riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 in South Africa
Wikipedia - 1967 Milwaukee riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Minneapolis Riot -- Minneapolis Riot
Wikipedia - 1967 Newark riots -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Palestinian exodus -- Flight of around 280,000 to 325,000 Palestinians out of the territories captured by Israel during and in the aftermath of the Six-Day War
Wikipedia - 1967 Plainfield riots -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Saginaw riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1968 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1968 in South Africa
Wikipedia - 1968 Meckering earthquake -- Earthquake in 1968 in Western Australia
Wikipedia - 1968 Olympics Black Power salute -- Protest during 1968 Olympic Games
Wikipedia - 1968 Pulitzer Prize -- Awards given at the 1968 Pulitzer Prize
Wikipedia - 1969 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1969 Curacao uprising -- Series of riots and protests
Wikipedia - 1969 in South Africa
Wikipedia - 1969 Libyan coup d'etat -- Coup d'etat carried out by the Libyan Free Unionist Officers Movement (1969)
Wikipedia - 1969 race riots of Singapore -- 1969 civil unrest in Singapore
Wikipedia - 1969 South African Open (tennis)
Wikipedia - 1969 (TV series) -- 2019 television documentary series
Wikipedia - 1970 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1970 British Annapurna South Face expedition -- First ascent of Himalayan mountain face using rock climbing techniques
Wikipedia - 1970 in South Africa
Wikipedia - 1970s energy crisis
Wikipedia - 1970 South African Open (tennis)
Wikipedia - 1970s -- Decade of the Gregorian calendar (1970-1979)
Wikipedia - 1970 United States gubernatorial elections
Wikipedia - 1971-72 Cypriot First Division -- The 33rd season of Cypriot First Division
Wikipedia - 1971 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1971 Balmoral Furniture Company bombing -- 1971 terrorist attack in Belfast, Northern Ireland
Wikipedia - 1971 College Football All-America Team
Wikipedia - 1971 in South Africa
Wikipedia - 1971 JVP insurrection -- Attempted coup in Sri Lanka
Wikipedia - 1971 South African Open (tennis)
Wikipedia - 1972 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1972 College Football All-America Team
Wikipedia - 1972 in South Africa
Wikipedia - 1972 Puerto Rico DC-7 crash -- Aviation accident
Wikipedia - 1972 Qatari coup d'etat -- Palace overthrow of Ahmad bin Ali Al Thani
Wikipedia - 1972 South African Open (tennis)
Wikipedia - 1973-1975 recession -- Period of economic stagnation in the Western world
Wikipedia - 1973 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1973 College Football All-America Team
Wikipedia - 1973 in South Africa
Wikipedia - 1973 oil crisis -- 1973 petroleum shortage
Wikipedia - 1973 Paris Air Show Tu-144 crash -- Aviation accident
Wikipedia - 1973 raid on Egyptian missile bases -- Israeli raid during the Yom Kippur War
Wikipedia - 1973 Rome airport attacks and hijacking -- Terrorist attacks
Wikipedia - 1973 South African Open (tennis)
Wikipedia - 1974 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1974 Houses of Parliament bombing -- 1974 bombing of the British Houses of Parliament
Wikipedia - 1974 in South Africa
Wikipedia - 1974 South African Open (tennis)
Wikipedia - 1974 Super Outbreak -- April 1974, the 2nd-largest tornado outbreak ever in a 24-hour period
Wikipedia - 1975 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1975 Australian constitutional crisis -- Dismissal of Prime Minister Gough Whitlam by Governor-General John Kerr
Wikipedia - 1975 British Mount Everest Southwest Face expedition -- Himalayan ascent requiring rock climbing techniques
Wikipedia - 1975 in South Africa
Wikipedia - 1975 LaGuardia Airport bombing -- Terrorist attack in New York City
Wikipedia - 1975 M-EM-;abbar Avro Vulcan crash -- Crash of a British jet bomber in eastern Malta
Wikipedia - 1975 Nigerian coup d'etat -- 1975 coup in Nigeria led by General Yakubu Gowon
Wikipedia - 1975 South African Open (tennis)
Wikipedia - 1975 Spring Offensive -- The final North Vietnamese campaign in the Vietnam War that led to the capitulation of South Vietnam
Wikipedia - 1975 United Kingdom European Communities membership referendum -- British referendum of 1975
Wikipedia - 1976 African Cup of Nations squads -- Wikimedia list article
Wikipedia - 1976 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1976 British Isles heat wave -- Heat wave 1976
Wikipedia - 1976 in South Africa
Wikipedia - 1976 Nigerian coup d'etat attempt -- 1979 coup detat attempt by colonel Buka Suka Dimka
Wikipedia - 1976 Rothmans Sun-7 Series -- A motor racing competition for Touring Cars of under 3 litre capacity
Wikipedia - 1976 South African Open (tennis)
Wikipedia - 1977 Arizona armored car robbery -- 1977 robbery of an armored car
Wikipedia - 1977 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1977 Atocha massacre -- far-right massacre of five people in Madrid in 1977
Wikipedia - 1977 in South Africa
Wikipedia - 1977 South African Open (tennis)
Wikipedia - 1978 American Soccer League -- American Soccer League
Wikipedia - 1978 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1978 Balkan Bulgarian Tupolev Tu-134 crash -- Aviation accident
Wikipedia - 1978 British Army Gazelle downing -- Helicopter downed over Northern Ireland during an engagement between the Provisional IRA and the British Army
Wikipedia - 1978 in South Africa
Wikipedia - 1978 London bus attack -- Terrorist attack in which 2 people died
Wikipedia - 1978 Mauritanian coup d'etat -- Military overthrow of Moktar Ould Daddah
Wikipedia - 1978 Palace of Versailles bombing -- Terrorist bombing in which one person was injured
Wikipedia - 1978 South African Open (tennis)
Wikipedia - 1979 Arizona Republic / Jimmy Bryan 150 -- First round of the 1979 IndyCar season
Wikipedia - 1979 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1979 Imperial Valley earthquake -- Earthquake
Wikipedia - 1979 in South Africa
Wikipedia - 1979 Pan American Games -- Eighth edition of the Pan American Games
Wikipedia - 1979 South African Open (tennis)
Wikipedia - 1979 XB -- Risk-listed hazardous near-Earth asteroid
Wikipedia - 197 Yonge Street -- Canadian historical property
Wikipedia - 1980 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1980 in South Africa
Wikipedia - 1980 murders of U.S. missionaries in El Salvador -- Murders
Wikipedia - 1980 Plesetsk launch pad disaster -- Vostok-2M rocket explosion during refueling
Wikipedia - 1980s in Japan -- Economic boom period in Japanese history
Wikipedia - 1980 South African Open (tennis)
Wikipedia - 1980 St Pauls riot -- Occurred in St Pauls, Bristol, England on 2 April 1980
Wikipedia - 1980s -- Decade of the Gregorian calendar (1980-1989)
Wikipedia - 1981 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1981 Brink's robbery
Wikipedia - 1981 Brixton riot -- Confrontation between police and protesters in London in 1981
Wikipedia - 1981 in South Africa
Wikipedia - 1981 Irish hunger strike -- Protest by Irish republican prisoners in Northern Ireland, in which ten died
Wikipedia - 1981 Moroccan riots -- Uprising in Moroccan society
Wikipedia - 1981 South African Open (tennis)
Wikipedia - 1981 South Africa rugby union tour of New Zealand and the United States -- Controversial rugby tour of New Zealand and the US by the South African rugby team
Wikipedia - 1981 South Africa rugby union tour of New Zealand
Wikipedia - 1981 Vienna synagogue attack -- Armed terrorist attacks in Vienna, Austria
Wikipedia - 1981 warning strike in Poland -- 1981 strike in Poland
Wikipedia - 1982 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1982 British Army Gazelle friendly fire incident -- Accidental downing of a helicopter in the Falklands War
Wikipedia - 1982 Hama massacre -- Suppression of the Islamic Uprising in Syria
Wikipedia - 1982 in South Africa
Wikipedia - 1982 South African Open (tennis)
Wikipedia - 1983... (A Merman I Should Turn to Be) -- 1968 song by the Jimi Hendrix Experience
Wikipedia - 1983 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1983 Can-Am season -- 16th season of Sports Car Club of America series
Wikipedia - 1983 in American television -- Television-related events in the USA during 1983
Wikipedia - 1983 in South Africa
Wikipedia - 1983 Pan American Games -- Ninth edition of the Pan American Games
Wikipedia - 1983 South African constitutional reform referendum
Wikipedia - 1983 South African Open (tennis)
Wikipedia - 1984 (advertisement) -- 1984 American television commercial directed by Ridley Scott
Wikipedia - 1984 anti-Sikh riots -- 1984 series of organised pogroms against Sikhs in India
Wikipedia - 1984 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1984 in American television -- Television-related events in the USA during 1984
Wikipedia - 1984 in South Africa
Wikipedia - 1984 South African Open (tennis)
Wikipedia - 1985 Athens bar bombing -- Far-right bombing aimed at Americans
Wikipedia - 1985 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1985 Brixton riot -- Confrontation between Police and protesters in London in 1985
Wikipedia - 1985 Gujarat riots -- 1985 communal violence in Gujarat State
Wikipedia - 1985 in South Africa
Wikipedia - 1985 North American cold wave -- Meteorological event
Wikipedia - 1985 Northern Cypriot constitutional referendum -- Northern Cyprian constitutional referendum
Wikipedia - 1985 Puerto Rico floods -- Flood event that took place in Puerto Rico
Wikipedia - 1986 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1986 California Proposition 65 -- California law to protect drinking water from toxic substances
Wikipedia - 1986 FBI Miami shootout -- Gun battle between eight FBI agents and two serial bank robbers and murderers in Miami in 1986
Wikipedia - 1986 in South Africa
Wikipedia - 1986 United States bombing of Libya -- US April 1986 military operation in Libya
Wikipedia - 1987-1989 JVP insurrection -- Armed revolt in Sri Lanka
Wikipedia - 1987 America's Cup -- 26th America's Cup yacht race
Wikipedia - 1987 (artist) -- Swedish producer, songwriter, and musician
Wikipedia - 1987 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1987 in South Africa
Wikipedia - 1987 Mecca incident -- July 1987 clash between Shia pilgrims and Saudi Arabian security forces during the Islamic Hajj season
Wikipedia - 1988-94 British broadcasting voice restrictions -- |Partial ban on radio and TV broadcast in the UK of voices of certain Republican and Loyalist figures
Wikipedia - 1988 African Cup of Nations squads -- Wikimedia list article
Wikipedia - 1988 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1988 British Army Lynx shootdown -- Helicopter downed by the Provisional IRA over Northern Ireland
Wikipedia - 1988 Currie Cup Division B -- 49th season of the second division of the Rugby competition
Wikipedia - 1988 Gilgit massacre -- Major instance of Shia-Sunni sectarian violence in Gilgit-Baltistan, Pakistan
Wikipedia - 1988 in South Africa
Wikipedia - 1988 Lion Cup -- Premier domestic rugby union knock-out competition in South Africa
Wikipedia - 1988 Naples bombing -- Terrorist attack against a United Service Organizations club
Wikipedia - 1988 October Riots
Wikipedia - 1988 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1988 Santam Bank Trophy Division B -- Fourth tier of domestic South African rugby season
Wikipedia - 1989 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1989 Currie Cup Division A -- Premier domestic rugby union competition in South Africa
Wikipedia - 1989 Currie Cup Division B -- Second division of the Currie Cup Rugby competition in South Africa
Wikipedia - 1989 Haitian coup d'etat attempt -- Attempted military overthrow of Prosper Avril
Wikipedia - 1989 in South Africa
Wikipedia - 1989 Lion Cup -- Premier domestic rugby union knock-out competition in South Africa
Wikipedia - 1989 Loma Prieta earthquake -- Major earthquake in northern California
Wikipedia - 1989 Nigerien constitutional referendum -- Constitutional referendum held in Niger
Wikipedia - 1989 Richmond (Yorks) by-election
Wikipedia - 1989 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1989 Santam Bank Trophy Division B -- Fourth tier of domestic South African rugby
Wikipedia - 1990 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1990 British Army Gazelle shootdown -- Helicopter downed by the Provisional IRA over Northern Ireland
Wikipedia - 1990 Currie Cup Division A -- Top division of the premier domestic rugby union competition in South Africa
Wikipedia - 1990 Dushanbe riots -- Anti-government unrest occurred in Dushanbe in February, 1990.
Wikipedia - 1990 in American television -- Television-related events in the USA during 1990
Wikipedia - 1990 in South Africa
Wikipedia - 1990 Nigerian coup d'etat attempt -- 1990 coup attempt by Major Gideon Orkar in Nigeria
Wikipedia - 1990s -- Decade of the Gregorian calendar (1990-1999)
Wikipedia - 1990: The Bronx Warriors -- 1982 film by Enzo G. Castellari
Wikipedia - 1991 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1991 Haitian coup d'etat -- Overthrow of recently elected president Jean-Bertrand Aristide
Wikipedia - 1991 in South Africa
Wikipedia - 1991 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 1991
Wikipedia - 1991 Perfect Storm -- Nor'easter and Category 1 Atlantic hurricane in 1991
Wikipedia - 1991 Sacramento hostage crisis -- A 1991 hostage crisis
Wikipedia - 1991 uprisings in Iraq -- Anti-government uprisings in Ba'athist Iraq
Wikipedia - 1992 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1992 Detroit Drive season -- Arena footbal team season
Wikipedia - 1992 in South Africa
Wikipedia - 1992 London Bridge bombing -- Provisional IRA attack in London
Wikipedia - 1992 Los Angeles riots
Wikipedia - 1992 Molson Indy Toronto -- 1992 CART World Series race held at Toronto, Ontario, Canada
Wikipedia - 1992 Peruvian constitutional crisis -- Constitutional crisis after the dissolution of the Peruvian legislature and judiciary
Wikipedia - 1992 South African apartheid referendum
Wikipedia - 1992 South African Referendum
Wikipedia - 1992 South Africa vs New Zealand rugby union match -- South Africa's first rugby test match since being banned due to apartheid
Wikipedia - 1992 Zangon Kataf crises -- Ethno-religious crises in Nigeria
Wikipedia - 1993-94 Elitserien season -- 1993-1994 season of the Swedish Elite League
Wikipedia - 1993 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1993 Central American and Caribbean Games -- Held in Ponce, Puerto Rico
Wikipedia - 1993 congressional hearings on video games -- USA video game industry lawmaking
Wikipedia - 1993 Copa America squads -- Wikimedia list article
Wikipedia - 1993 in South Africa
Wikipedia - 1993 Molson Indy Toronto -- 1993 CART World Series race held at Toronto, Ontario, Canada
Wikipedia - 1993 Welling riots -- English riots
Wikipedia - 1994-1996 United States broadcast television realignment -- Series of events between Fox Broadcasting Company and New World Communications
Wikipedia - 1994 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1994 Baku Metro bombings -- Series of terrorist incidents in 1994, in Baku
Wikipedia - 1994 Black Hawk shootdown incident -- US friendly fire incident over Iraq
Wikipedia - 1994 Bophuthatswana crisis
Wikipedia - 1994 British Army Lynx shootdown -- Helicopter downed by the Provisional IRA over Northern Ireland
Wikipedia - 1994 Currie Cup -- South African sporting competition
Wikipedia - 1994 in South Africa
Wikipedia - 1994 Interserie -- Motorsport competition
Wikipedia - 1994 Kangaroo tour of Great Britain and France
Wikipedia - 1994 (Mexican TV series) -- Mexican Spanish-language docu-series on Netflix
Wikipedia - 1994 Northridge earthquake -- Earthquake
Wikipedia - 1994 South African general election
Wikipedia - 1994 State of Origin series -- 1994 rugby game in the State of Origin series
Wikipedia - 1995-1997 Gujarat political crisis -- Political crisis in Indian state of Gujarat
Wikipedia - 1995 America's Cup -- 29th America's Cup yacht race
Wikipedia - 1995 Atlantic hurricane season -- Period of formation of tropical cyclones in the North Atlantic Ocean in 1995
Wikipedia - 1995 Great Britain and Ireland heat wave -- 1995 heat wave in the British Isles
Wikipedia - 1995 in Australian television -- television-related events in Australia during the year 1995
Wikipedia - 1995 in British television -- television-related events in the UK during 1995
Wikipedia - 1995 in South Africa
Wikipedia - 1995 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1995 Qatari coup d'etat -- Palace overthrow of Khalifa bin Hamad Al Thani
Wikipedia - 1995 Rijeka bombing -- Terrorist bombing in Rijeka, Croatia
Wikipedia - 1995 University of Maryland conference on crime and genetics -- Conference held by the University of Maryland about genetics and crime
Wikipedia - 1995 Williamsburg Bridge subway collision -- 1995 New York City subway crash
Wikipedia - 1996-97 strikes in South Korea -- Series of strikes in Asia
Wikipedia - 1996 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1996 Charkhi Dadri mid-air collision -- November 1996 mid-air plane collision in northern India
Wikipedia - 1996 Gangneung submarine infiltration incident -- Naval incident between North Korea and South Korea
Wikipedia - 1996 in South Africa
Wikipedia - 1996 Lake Huron cyclone -- Hurricane storm system in 1996
Wikipedia - 1996 Libertarian National Convention -- U.S. political event held in Washington, D.C.
Wikipedia - 1996 Molson Indy Toronto -- 1996 CART race held at Toronto, Ontario, Canada
Wikipedia - 1996 Moscow-Constantinople schism -- Schism between the Eastern Orthodox Churches of the Moscow Patriarchate and the Ecumenical Patriarchate which started on 23 February 1996 and ended on 16 May 1996.
Wikipedia - 1996 Qatari coup d'etat attempt -- Attempted overthrow of Hamad bin Khalifa Al Thani
Wikipedia - 1997-98 Serie A (ice hockey) season -- Serie A season
Wikipedia - 1997 Argentina rugby union tour of New Zealand -- Series of sporting events
Wikipedia - 1997 Asian financial crisis -- Financial crisis of many Asian countries during the second half of 1997
Wikipedia - 1997 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1997 Cannes Film Festival -- Awards gathering for films
Wikipedia - 1997 in South Africa
Wikipedia - 1997 Raghopur Massacre -- An incident in a series of caste related violence in the Eastern Indian state of Bihar
Wikipedia - 1997 Red River flood -- Major flood on the Red River of the North
Wikipedia - 1998-99 Ecuador financial crisis -- Period of economic instability
Wikipedia - 1998-99 Meistriliiga (ice hockey) season -- Ninth season of the Meistriliiga, the top level of ice hockey in Estonia
Wikipedia - 1998 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1998 Australian waterfront dispute -- Event in Australian industrial relations history
Wikipedia - 1998 Bank of America robbery -- 1998 robbery in New York, U.S.A.
Wikipedia - 1998 in South Africa
Wikipedia - 1998 kidnapping of Mormon missionaries in Saratov, Russia -- 1998 kidnapping case
Wikipedia - 1998 Klang Valley water crisis -- Water shortage in Malaysia
Wikipedia - 1998 Molson Indy Toronto -- 1998 CART Fed/Ex Champ Car World Series race held at Toronto, Ontario, Canada
Wikipedia - 1998 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1998 Puerto Rican general strike -- Strike to protest government privatization
Wikipedia - 1998 Ramgiri-Udaygiri violence -- Violence in Odisha, India
Wikipedia - 1998 Sokcho submarine incident -- Combat incident between North Korea and South Korea
Wikipedia - 1998 Sydney water crisis -- Sydney water crisis 1998
Wikipedia - 1999 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1999 Bridge Creek-Moore tornado -- 1999 tornado in Oklahoma, US
Wikipedia - 1999 Fed Cup Americas Zone Group I - Pool B -- Regional competition in the 1999 Fed Cup
Wikipedia - 1999 Fed Cup Americas Zone -- Regional competition in the 1999 Fed Cup
Wikipedia - 1999 in South Africa
Wikipedia - 1999 Kvalserien -- 25th edition of Kvalserien
Wikipedia - 1999 Molson Indy Toronto -- 1999 CART race held at Toronto, Ontario, Canada
Wikipedia - 1999 Ranalai violence -- Anti-Christian violence
Wikipedia - 1999 Washington summit -- NATO summit during the Yugoslav war
Wikipedia - 19 Kids and Counting -- American reality television show
Wikipedia - 19P/Borrelly -- Periodic comet with 6 year orbit
Wikipedia - 19 Squadron SAAF -- Squadron of the South African Air Force
Wikipedia - 19 Tauri -- Triple star system in the constellation Taurus
Wikipedia - 19th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 19th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 19th Army Corps (Russian Empire) -- Army corps in the Imperial Russian Army
Wikipedia - 19th Battalion (United States Marine Corps)
Wikipedia - 19th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 19th-century Anglo-Saxonism -- Racial belief system developed by British and American individuals in the 19th century
Wikipedia - 19th century BC in architecture -- Building and structures in 19th century before Christ
Wikipedia - 19th century in LGBT rights
Wikipedia - 19th Century Spring Hill Neighborhood Thematic Resource
Wikipedia - 19th Kushok Bakula Rinpoche
Wikipedia - 19th Street Bridge
Wikipedia - 1. April 2000 -- 1952 film by Wolfgang Liebeneiner
Wikipedia - 1A (radio program) -- American radio talk show
Wikipedia - 1-Benzyl-4-(2-(diphenylmethoxy)ethyl)piperidine
Wikipedia - 1 Bridge Street, Chester
Wikipedia - 1C:Enterprise programming language
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Wikipedia - 1 Corinthians 15
Wikipedia - 1 Corinthians 8
Wikipedia - 1 December 2013 Euromaidan riots
Wikipedia - 1 Decembrie 1918 University, Alba Iulia
Wikipedia - 1er Bataillon de Fusiliers Marins Commandos -- French commando unit
Wikipedia - 1E -- Privately owned IT software and services company based in the United Kingdom
Wikipedia - 1F Hecho Realidad Tour -- Fifth concert tour by American group Ha
Wikipedia - 1 for 3 -- Philippine television series
Wikipedia - 1-Hexacosanol -- Primary alcohol with formula C26H54O
Wikipedia - 1-Hydroxy-2,2,6,6-tetramethylpiperidine
Wikipedia - 1 July 2019 Kabul attack -- Terrorist attack in Kabul
Wikipedia - 1 Life 2 Live -- American hip hop group
Wikipedia - 1Life Healthcare -- American healthcare company
Wikipedia - 1 Litre no Namida (TV series) -- 2005 Japanese television drama
Wikipedia - 1 Macquarie Place
Wikipedia - 1 M-bM-^HM-^R 1 + 2 M-bM-^HM-^R 6 + 24 M-bM-^HM-^R 120 + ... -- Divergent series that can be summed by Borel summation
Wikipedia - 1 M-bM-^HM-^R 2 + 3 M-bM-^HM-^R 4 + M-bM-^KM-/ -- Infinite series
Wikipedia - 1M-BM-= Knights: In Search of the Ravishing Princess Herzelinde -- 2008 film
Wikipedia - 1 Memorial Drive -- Building in Missouri, United States
Wikipedia - 1 Night in Paris
Wikipedia - 1-Nonacosanol -- 29-carbon primary fatty alcohol
Wikipedia - 1 November 1954 Stadium (Batna) -- Multi-use stadium in Batna, Algeria
Wikipedia - 1-Octacosanol -- 28-carbon primary fatty alcohol
Wikipedia - 1 Princes Dock
Wikipedia - 1 Prince's Terrace -- Scottish monument
Wikipedia - 1-Propanol -- Primary alcohol compound
Wikipedia - 1 South African Infantry Battalion
Wikipedia - 1st Air Base Group -- Puerto Rico State Guard aviation unit
Wikipedia - 1st Airborne Brigade (Japan)
Wikipedia - 1st Airborne Corps (Soviet Union) -- Airborne corps of the Red Army during World War II
Wikipedia - 1st Air Cavalry Brigade
Wikipedia - 1st Aircraft Carrier Squadron (Royal Navy)
Wikipedia - 1st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 1st Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 1st Arkansas Cavalry Battalion (Stirman's) -- Confederate Army cavalry battalion during the American Civil War
Wikipedia - 1st Arkansas Mounted Rifles (Consolidated)
Wikipedia - 1st Arkansas Mounted Rifles
Wikipedia - 1st Armoured Division (Syria)
Wikipedia - 1st Armoured Infantry Brigade (United Kingdom)
Wikipedia - 1st arrondissement of Paris
Wikipedia - 1st Artillery Brigade (Japan)
Wikipedia - 1st Battalion, 1st Marines
Wikipedia - 1st Battalion, 23rd Marines
Wikipedia - 1st Battalion, 25th Marines
Wikipedia - 1st Battalion, 2nd Marines
Wikipedia - 1st Battalion, 3rd Marines
Wikipedia - 1st Battalion, 4th Marines -- USMC infantry battalion based out of Camp Pendleton, California
Wikipedia - 1st Battalion, 5th Marines
Wikipedia - 1st Battalion, 6th Marines
Wikipedia - 1st Battalion, 7th Marines
Wikipedia - 1st Battalion, 8th Marines
Wikipedia - 1st Battalion, 9th Marines
Wikipedia - 1st Battalion, The Rifles
Wikipedia - 1st Brigade Combat Team, 1st Infantry Division (United States)
Wikipedia - 1st Brigade (Ireland) -- Unit of the Irish Army
Wikipedia - 1st Brigade (New Zealand)
Wikipedia - 1st Cavalry Brigade (Hungary) -- Royal Hungarian Army combat formation
Wikipedia - 1st Congress of the Comintern -- 1919 gathering which established the Comintern
Wikipedia - 1st Dismounted Brigade -- WWI British Army formation
Wikipedia - 1st Durham Rifle Volunteers -- Former part-time unit of the British Army
Wikipedia - 1st Flintshire Rifle Volunteers
Wikipedia - 1st Florida Cavalry Regiment (Union)
Wikipedia - 1st Gorkha Rifles (The Malaun Regiment)
Wikipedia - 1st Guards Infantry Brigade (Imperial Japanese Army)
Wikipedia - 1st Guards Motor Rifle Division
Wikipedia - 1st Guards Rocket Brigade
Wikipedia - 1st Guards Special Rifle Corps -- Red Army blocking formation active briefly in 1941
Wikipedia - 1st Helicopter Brigade
Wikipedia - 1st Independent Parachute Brigade (Poland)
Wikipedia - 1st Infantry Brigade (Hungary) -- Royal Hungarian Army combat formation
Wikipedia - 1st Infantry Brigade (South Africa) -- South African Army combat formation
Wikipedia - 1st Maine Cavalry Regiment -- American Civil War cavalry unit
Wikipedia - 1st Marine Aircraft Wing
Wikipedia - 1st Marine Division Band -- USMC military unit band
Wikipedia - 1st Marine Division
Wikipedia - 1st Marine Expeditionary Brigade (United States)
Wikipedia - 1st Marine Logistics Group
Wikipedia - 1st Marine Regiment (Sweden) -- Swedish amphibious unit
Wikipedia - 1st Marine Regiment -- Military unit
Wikipedia - 1st Mechanical Kansas Militia -- American terrorist group
Wikipedia - 1st meridian east -- Meridian 1M-BM-0 east of Greenwich
Wikipedia - 1st Missouri Field Battery -- Unit of the Confederate States Army
Wikipedia - 1st New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 1st Norfolk Artillery Volunteers -- British Territorial Army Volunteer Artillery regiment
Wikipedia - 1st Parachute Battalion (Hungary) -- Unit of the Royal Hungarian Army
Wikipedia - 1st Parachute Battalion (South Africa) -- Paratroop unit of the South African Army
Wikipedia - 1st Pornhub Awards -- American pornographic award ceremony
Wikipedia - 1st Primetime Emmy Awards -- 1949 television awards event
Wikipedia - 1st Proletarian Brigade (Yugoslav Partisans) -- First brigade-size formation raised by the Yugoslav Partisans
Wikipedia - 1st Provisional Marine Brigade -- Ad hoc infantry brigade of the US Marine Corps
Wikipedia - 1st Reconnaissance Battalion -- US Marine unit
Wikipedia - 1st (Risalpur) Cavalry Brigade -- Military unit
Wikipedia - 1st Senate of Puerto Rico -- First meeting of senators of the Senate of Puerto Rico
Wikipedia - 1st Split Partisan Detachment -- Former unit of the Yugoslav Partisans during World War II
Wikipedia - 1st Submarine Flotilla (Sweden) -- Swedish navy unit
Wikipedia - 1st Tank Brigade (Soviet Union) -- Soviet tank brigade in World War II
Wikipedia - 1st Tank Division (Imperial Japanese Army) -- Tank Division of IJA
Wikipedia - 1st U-boat Flotilla -- 1935-1944 submarine unit of the German Navy
Wikipedia - 1st (United Kingdom) Division -- Armoured division of the British Army
Wikipedia - 1st United States Sharpshooters -- Union unit during the US Civil War consisting of marksmen
Wikipedia - 1 the Road -- Novel written by an artificial intelligence
Wikipedia - 1 Thessalonians 4 -- Chapter in the Christian Bible
Wikipedia - 1 Thibault Square -- Building in Cape Town, South Africa
Wikipedia - 1 Thing -- 2005 single by Amerie
Wikipedia - 1Up.com -- American entertainment website
Wikipedia - 1 vs. 100 (American game show) -- American game show
Wikipedia - 1 William Street, Brisbane -- A skyscraper in Brisbane, Queensland, housing the Queensland Government
Wikipedia - 20,000 Days on Earth -- 2014 British documentary film
Wikipedia - 20,000 Eyes -- 1961 crime drama film directed by Jack Leewood
Wikipedia - 20,000 rials note -- Denomination of Iranian currency
Wikipedia - 2000 A.D. (chess variant) -- Chess variant
Wikipedia - 2000 AD (comics) -- British comic magazine
Wikipedia - 2000 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2000 Dharmapuri bus burning -- Bus burned by AIADMK cadres killing three people
Wikipedia - 2000 in South Africa
Wikipedia - 2000 Marana V-22 Crash -- Arizona plane crash
Wikipedia - 2000 millennium attack plots -- Planned terrorist attacks linked to al-Qaeda in the year 2000
Wikipedia - 2000s energy crisis
Wikipedia - 2000s in Algeria
Wikipedia - 2000 Songs of Farida -- 2020 film
Wikipedia - 2000 South African municipal elections
Wikipedia - 2000s -- Decade of the Gregorian calendar (2000-2009)
Wikipedia - 2000 Year Old Man -- Comedy sketch, originally created by Mel Brooks and Carl Reiner in 1950s
Wikipedia - 2001 anthrax attacks -- Bioterrorist attacks in the United States
Wikipedia - 2001: A Space Odyssey (film) -- 1968 film by Stanley Kubrick
Wikipedia - 2001: A Space Odyssey -- 1968 science fiction novel written by Arthur C. Clarke
Wikipedia - 2001 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2001 Azor attack -- Terrorist attack near Azor, Israel
Wikipedia - 2001 Bangladesh-India border clashes -- Series of armed skirmishes between Bangladesh and India
Wikipedia - 2001 Bradford riots -- Period of rioting in Bradford, England
Wikipedia - 2001 in South Africa
Wikipedia - 2001 Nobel Peace Prize
Wikipedia - 2001 South African motorcycle Grand Prix
Wikipedia - 2001 Vancouver TV realignment -- Realignment of television stations in Vancouver and Victoria, British Columbia
Wikipedia - 2002-03 Red Stripe Bowl -- Cricket competition
Wikipedia - 2002 Atlantic hurricane season -- Summary of the relevant tropical storms in the Atlantic in 2002
Wikipedia - 2002 Bali bombings -- Terrorist attack in Indonesia
Wikipedia - 2002 Gibraltar sovereignty referendum -- Referendum of Gibraltarian citizens to determine if they wished to share sovereignty with Spain
Wikipedia - 2002 Gran Premio Telmex-Gigante -- Final round of the 2002 CART FedEx Champ Car World Series
Wikipedia - 2002 Humanitarian Bowl -- 6th edition of the Humanitarian Bowl
Wikipedia - 2002 in South Africa
Wikipedia - 2002 Mombasa attacks -- Terrorist attacks in Kenya
Wikipedia - 2002 Nobel Peace Prize
Wikipedia - 2002 (song) -- 2018 single by Anne-Marie
Wikipedia - 2002 South African motorcycle Grand Prix
Wikipedia - 2003 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2003 College World Series
Wikipedia - 2003 in American television -- TV-related events in the USA during 2003
Wikipedia - 2003 in South Africa
Wikipedia - 2003 Istanbul bombings -- series of four suicide bombings in Istanbul, Turkey
Wikipedia - 2003 Kangaroo tour of Great Britain and France -- Tour by the Australia national rugby league team
Wikipedia - 2003 Marriott Hotel bombing
Wikipedia - 2003 Nobel Peace Prize
Wikipedia - 2003 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2003 Pan American Games -- 14th edition of the Pan American Games
Wikipedia - 2003 Parapan American Games -- Wikimedia list article
Wikipedia - 2003 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on Tuesday, November 9, 2003
Wikipedia - 2003 South African motorcycle Grand Prix
Wikipedia - 2003 Sri Lanka cyclone -- Tropical cyclone
Wikipedia - 2003 Zona Rosa attacks -- Terrorist attack in Bogota, Colombia on November 15, 2003
Wikipedia - 2004 Antenna Awards -- Awards show honouring achievements in Australian community television
Wikipedia - 2004 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2004 Dave Matthews Band Chicago River incident -- 2004 environmental incident in Chicago, Illinois
Wikipedia - 2004 Davis Cup Americas Zone -- One of three Zones of the Davis Cup tennis competition in 2004
Wikipedia - 2004 Hungarian dual citizenship referendum -- Nation-wide two-question referendum
Wikipedia - 2004 in South Africa
Wikipedia - 2004 Madrid train bombings -- Jihadist attack on Madrid's suburban trains
Wikipedia - 2004 Nobel Peace Prize
Wikipedia - 2004 Palm Island death in custody -- Death in custody of Aboriginal man Cameron Doomadgee on Palm Island, Queensland, Australia
Wikipedia - 2004 Qamishli riots -- Kurdish uprising in Syria
Wikipedia - 2004 South African general election
Wikipedia - 2004 South African motorcycle Grand Prix
Wikipedia - 2004 SuperFerry 14 bombing -- Terrorist attack in the Philippines
Wikipedia - 2004 Uruguayan Primera Division -- Statistics for 2004 season of Primera Division Uruguaya
Wikipedia - 2004 -- Year of the Gregorian calendar
Wikipedia - 2005-06 Uruguayan Primera Division -- Statistics for 2005-06 season of Primera Division Uruguaya
Wikipedia - 2005 Alexandria riot
Wikipedia - 2005 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2005 Bali bombings -- terrorist attack in Indonesia
Wikipedia - 2005 in Africa
Wikipedia - 2005 in South Africa
Wikipedia - 2005 Mauritanian coup d'etat -- Military overthrow of Maaouya Ould Sid'Ahmed Taya
Wikipedia - 2005 Melbourne thunderstorm -- Severe weather event affecting parts of Victoria, Australia
Wikipedia - 2005 Nobel Peace Prize
Wikipedia - 2005 Palu market bombing -- terrorist attack in Indonesia
Wikipedia - 2005 Paris fires -- Building fires in Paris
Wikipedia - 2005 Puerto Rican unicameralism referendum -- Held in Puerto Rico on July 10, 2005
Wikipedia - 2005 Sharm El Sheikh bombings -- Terrorist attacks in Sharm El Sheikh, Egypt on 23 July 2005
Wikipedia - 2005 Sydney terrorism plot -- Thwarted terror attack in 2005 in Sydney, Australia
Wikipedia - 2005 Tentena market bombings -- terrorist attack in Indonesia
Wikipedia - 2005 Uruguayan Primera Division -- Statistics for 2005 season of Primera Division Uruguaya
Wikipedia - 2006 1000 km of Istanbul -- Le Mans Series season
Wikipedia - 2006 ARCA Re/Max Series -- American stock car series
Wikipedia - 2006 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 College World Series
Wikipedia - 2006 Ferentari riot -- 2006 Romanian riot
Wikipedia - 2006 in Africa
Wikipedia - 2006 in South Africa
Wikipedia - 2006 Kerrick Sports Sedan Series -- Australian motor racing competition
Wikipedia - 2006 Madrid-Barajas Airport bombing -- Van bomb by the Basque separatist organisation ETA
Wikipedia - 2006 Nobel Peace Prize
Wikipedia - 2006 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 Puerto Rico budget crisis -- Crisis in Puerto Rico
Wikipedia - 2006 Richmond spree murders -- 2009 murders
Wikipedia - 2006 Sao Paulo violence outbreak -- Clash between law enforcement officials and criminals in Brazil
Wikipedia - 2006 transatlantic aircraft plot -- Foiled terrorist plot
Wikipedia - 2007-08 Writers Guild of America strike -- US television labor dispute November 2007 - February 2008
Wikipedia - 2007-2008 Nazko earthquakes -- Series of earthquakes in Canada
Wikipedia - 2007 American League Championship Series
Wikipedia - 2007 ARCA Re/Max Series -- American stock car series
Wikipedia - 2007 Atlantic hurricane season -- hurricane season in the Atlantic Ocean
Wikipedia - 2007 Boston Mooninite panic -- 2007 false-terrorism incident involving Aqua Teen Hunger Force
Wikipedia - 2007 Christmas violence in Kandhamal -- Anti- Christian violence in Orissa
Wikipedia - 2007 College World Series
Wikipedia - 2007 cyberattacks on Estonia -- Series of cyberattacks which began on 27 April 2007
Wikipedia - 2007 Davis Cup Americas Zone -- Men's Tennis competition
Wikipedia - 2007 enlargement of the European Union -- Bulgaria and Romania joining the Europe Union.
Wikipedia - 2007 Freetown explosion -- Deadly explosions during the 2013 Boston Marathon, and subsequent shooting and manhunt
Wikipedia - 2007 FT3 -- Risk-listed hazardous near-Earth asteroid
Wikipedia - 2007 General Motors strike -- Labor strike
Wikipedia - 2007 Greek forest fires -- Series of forest fires across Greece throughout summer 2007
Wikipedia - 2007 Guinean general strike -- 2007 general strike in Guinea
Wikipedia - 2007 in Africa
Wikipedia - 2007 in South Africa
Wikipedia - 2007 killing of French tourists in Mauritania -- Terrorist attack in Mauritania on December 24, 2007
Wikipedia - 2007 Minnesota Swarm season -- American lacrosse season
Wikipedia - 2007 Nobel Peace Prize -- 2007 Nobel peace prize
Wikipedia - 2007 Pakistani state of emergency -- 2007 political crisis in Pakistan
Wikipedia - 2007 Pan American Games torch relay -- 39-day torch run, from June 5 to July 13, 2007
Wikipedia - 2007 Parapan American Games -- The third edition of the Parapan American Games
Wikipedia - 2007 plot to behead a British Muslim soldier -- 2007 criminal plot in England
Wikipedia - 2007 South Cambridgeshire District Council election
Wikipedia - 2007 Terengganu riot -- 2007 riot in Terengganu, Malaysia
Wikipedia - 2008-09 Elitserien (men's handball) -- 75th season of the top division of Swedish handball
Wikipedia - 2008-2011 Icelandic financial crisis -- The default of all three of Iceland's major commercial banks
Wikipedia - 2008 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2008 attack on tourists in Yemen -- Terrorist attack on Belgian tourists in the Wadi Dawan desert on January 18, 2008
Wikipedia - 2008 attacks on Christians in southern Karnataka -- Attacks directed against Christian churches
Wikipedia - 2008 Canadian Grand Prix
Wikipedia - 2008 Christmas massacres -- Attacks in the Democratic Republic of the Congo
Wikipedia - 2008 Georgia sugar refinery explosion -- Fatal industrial disaster
Wikipedia - 2008 Hungarian fees abolition referendum -- Nation-wide three-question referendum
Wikipedia - 2008 in South Africa
Wikipedia - 2008 Kandhamal violence -- Anti-Christian Violence in Orissa
Wikipedia - 2008 LATAM Challenge Series -- 2008 LATAM Challenge Series
Wikipedia - 2008 Libertarian National Convention -- U.S. political event held in Denver, Colorado
Wikipedia - 2008 Liechtenstein tax affair -- Series of tax investigations in numerous countries
Wikipedia - 2008 Mauritanian coup d'etat -- Military overthrow of Sidi Ould Cheikh Abdallahi
Wikipedia - 2008 Mumbai attacks -- Terrorist attacks
Wikipedia - 2008 Nobel Peace Prize
Wikipedia - 2008 Popular Democratic Party of Puerto Rico primaries -- Held in puerto Rico on March 9, 2008
Wikipedia - 2008 Puerto Rico Democratic presidential primary -- Held in Puerto Rico on June 1, 2008
Wikipedia - 2008 unrest in Bolivia -- Political crisis between departments demanding autonomy and national government
Wikipedia - 2008 Victoria Cup -- Series of ice hockey games in 2008
Wikipedia - 2008 Weliveriya bombing -- Suicide bombing attack at a marathon in Sri Lanka
Wikipedia - 2009-10 Nemzeti Bajnoksag I (men's handball) -- Season of Hungarian handball league
Wikipedia - 2009 ARCA Re/Max Series -- American stock car series
Wikipedia - 2009 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2009 attack on the Sri Lanka national cricket team -- Attack on cricket team in Pakistan by terrorists
Wikipedia - 2009 British and Irish Lions tour to South Africa -- International rugby union tour which took place in South Africa from May to July 2009
Wikipedia - 2009 Fijian constitutional crisis -- 2009 crisis in Fiji
Wikipedia - 2009 Global Champions Tour -- Show jumping competition series
Wikipedia - 2009 Guinea mine collapse -- Historic mine collapse in Guinea
Wikipedia - 2009 Honduran constitutional crisis -- Political crisis in Honduras
Wikipedia - 2009 imprisonment of American journalists by North Korea -- Diplomatic standoff between US and North Korea
Wikipedia - 2009 in American television -- Television-related events in the USA during 2009
Wikipedia - 2009 India floods -- Floods that affected various states of India in July 2009
Wikipedia - 2009 in South Africa
Wikipedia - 2009 in Strikeforce -- Strikeforce events in 2009
Wikipedia - 2009 Irish emergency budget -- Emergency government budget by Ireland in 2009
Wikipedia - 2009 Kandahar bombing -- Terroristic attack
Wikipedia - 2009 Lahore police academy attacks -- 2009 terrorist attack in Pakistan
Wikipedia - 2009 Malagasy political crisis -- 2009 political crisis in Madagascar
Wikipedia - 2009 Nobel Peace Prize
Wikipedia - 2009 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2009
Wikipedia - 2009 Sabana Seca massacre -- Murder incident in Puerto Rico in 2009
Wikipedia - 2009 satellite collision -- 2009 collision between the Iridium 33 and Cosmos-2251 satellites
Wikipedia - 2009 Triton Oil Scandal -- Event concerning Kenyan oil production
Wikipedia - 2009 UCI ProTour -- Road cycling series
Wikipedia - 2009 Washington Referendum 71 -- LGBT rights referendum
Wikipedia - 200 Cigarettes -- 1999 American comedy and drama film by Risa Bramon Garcia
Wikipedia - 200 Motels -- 1971 American-British musical surrealist film
Wikipedia - 200 MPH (song) -- 2018 single by Puerto Rican trap musician
Wikipedia - 200 Series Shinkansen -- Japanese high speed train type
Wikipedia - 2010-2011 University of Puerto Rico strikes -- Student strikes which took place between May 2010 and June 2010 at UPR campuses
Wikipedia - 2010-2017 Toronto serial homicides -- Serial killings in Toronto between 2010 and 2017
Wikipedia - 2010 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2010 Baghdad church massacre -- Massacre at an Assyrian Church in Baghdad during Mass
Wikipedia - 2010 Central African Republic League -- Wikimedia list article
Wikipedia - 2010 Central American and Caribbean Games -- Sports events hosted in Mayaguez, Puerto Rico
Wikipedia - 2010 EuroLeague American Tour -- American Tour organized by the Euroleague in the USA.
Wikipedia - 2010 Georgia gubernatorial election
Wikipedia - 2010 in American television
Wikipedia - 2010 in South Africa
Wikipedia - 2010 Kashmir unrest -- Series of violent protests and riots in the Kashmir Valley which started in June 2010 after an Indian Army announcement
Wikipedia - 2010 Man Booker Prize -- Man Booker Prize
Wikipedia - 2010 Manila hostage crisis
Wikipedia - 2010 Nobel Peace Prize
Wikipedia - 2010 Northumbria Police manhunt -- Major police operation in July 2010
Wikipedia - 2010 Prix de l'Arc de Triomphe -- French horse race
Wikipedia - 2010 Renault Clio Cup United Kingdom -- British touring car racing season
Wikipedia - 2010 Russian wildfires -- Series of wildfires
Wikipedia - 2010s in LGBT rights -- Wikimedia list article
Wikipedia - 2010s -- Decade of the Gregorian calendar (2010-2019)
Wikipedia - 2010 United States gubernatorial elections
Wikipedia - 2011-12 Magyar Kupa (men's handball) -- 55th Hungarian men's handball competition
Wikipedia - 2011-14 terrorist attacks in Kenya -- Timeline of terrorist attacks in Kenya
Wikipedia - 2011-2012 Saudi Arabian protests -- Arab Spring protests in Saudi Arabia
Wikipedia - 2011-2017 California drought -- One of the worst North American West Coast droughts on record
Wikipedia - 2011 Alexandria bombing -- Attack on Coptic Christians in Alexandria, Egypt
Wikipedia - 2011 AMRI Hospital fire -- Hospital fire incident
Wikipedia - 2011 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2011 Christchurch earthquake -- February 2011 earthquake in New Zealand
Wikipedia - 2011 Delhi bombing -- Terrorist incident
Wikipedia - 2011 England riots -- 6-11 August 2011 riots in cities and towns across England
Wikipedia - 2011 Hetherington House Occupation -- Anti-austerity protest at the University of Glasgow, Scotland
Wikipedia - 2011 in American music
Wikipedia - 2011 in American television -- Television-related events in the USA during 2011
Wikipedia - 2011 in South Africa
Wikipedia - 2011 London anti-cuts protest -- Anti-austerity demonstration in central London on 26 March 2011
Wikipedia - 2011 Mississippi River floods -- Severe flooding across the Mississippi River Valley in April and May 2011
Wikipedia - 2011 New Zealand Warriors season -- New Zealand Warriors 17th first-grade season.
Wikipedia - 2011 Nobel Peace Prize
Wikipedia - 2011 Norway attacks -- Two sequential domestic terrorist attacks in Norway on 22 July 2011
Wikipedia - 2011 Pan American Games -- 16th edition of the Pan American Games
Wikipedia - 2011 Parapan American Games -- International multi-sport event for athletes with a physical disability
Wikipedia - 2011 Sabarimala stampede -- Human stampede in Kerala, India
Wikipedia - 2011 Tasmanian Legislative Council periodic election
Wikipedia - 2011 Tel Aviv nightclub attack -- Terrorist attack on a popular nightclub on 29 August 2011
Wikipedia - 2011 Vancouver Stanley Cup riot -- June 2011 riots inM-BM- Vancouver,M-BM- British Columbia, Canada
Wikipedia - 2011 Victoria Curling Classic Invitational -- World Curling Tour event
Wikipedia - 2011 Wainwright Roaming Buffalo Classic -- World Curling Tour event
Wikipedia - 2012-2015 unrest in Romania -- Protests against civil unfairity
Wikipedia - 2012 Afar region tourist attack -- Terrorist attack in Ethiopia on 17 January 2012
Wikipedia - 2012 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2012 Bacha Khan International Airport attack -- Tehrik-i-Taliban attack on a Pakistani international airport and air force base
Wikipedia - 2012 Boca del Rio murder of journalists -- Massacre in Veracruz, Mexico
Wikipedia - 2012 Burgas bus bombing -- Suicide attack at the Burgas Airport in Burgas, Bulgaria
Wikipedia - 2012 Deauville American Film Festival -- 2012 film festival edition
Wikipedia - 2012 Dharmapuri violence -- Caste related violence against Dalits in Tamil Nadu
Wikipedia - 2012 (film) -- 2009 film by Roland Emmerich
Wikipedia - 2012 Gambella bus attack -- Terrorist attack
Wikipedia - 2012 Green Party of Prince Edward Island leadership election
Wikipedia - 2012 Honda Indy Toronto -- 2012 IndyCar Series event held in Toronto, Ontario, Canada
Wikipedia - 2012 in American music
Wikipedia - 2012 in American television -- Television-related events in the USA during 2012
Wikipedia - 2012 in South Africa
Wikipedia - 2012 Istanbul suicide bombing -- Terrorist act in Turkey
Wikipedia - 2012 Mexico Learjet 25 crash -- American singer Jenni Rivera crashed south of Monterrey, Mexico
Wikipedia - 2012 Nobel Peace Prize
Wikipedia - 2012 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on March 18, 2012
Wikipedia - 2012 Puerto Rican status referendum -- Referendum in Puerto Rico held on November 6, 2012
Wikipedia - 2012 Puerto Rico government transition process -- Held in Puerto Rico on November 13, 2012
Wikipedia - 2012 Puerto Rico Republican presidential primary -- Held in Puerto Rico on March 18, 2012
Wikipedia - 2012 Rakhine State riots -- Ethnic violence in western Myanmar
Wikipedia - 2012 Republican National Convention -- U.S. political event held in Tampa, Florida
Wikipedia - 2012 Twenty20 Cup -- English Twenty20 cricket competition
Wikipedia - 2012 United States Shadow Senator election in the District of Columbia
Wikipedia - 2012 Victoria Curling Classic Invitational -- World Curling Tour event
Wikipedia - 2012 Wainwright Roaming Buffalo Classic -- World Curling Tour event
Wikipedia - 2013-14 National Ringette League season -- National Ringette League season
Wikipedia - 2013-2014 Hamburg demonstrations -- Series of protests in Germany
Wikipedia - 2013 Africa Cup of Nations knockout stage
Wikipedia - 2013 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2013 Belfast riots -- 2013 riots in July and August
Wikipedia - 2013 Croatian constitutional referendum -- Constitutional referendum in Croatia on the definition of marriage
Wikipedia - 2013 Dhaka garment factory collapse -- Industrial building collapse in Savar, Bangladesh
Wikipedia - 2013 Honda Indy Toronto -- 2013 IndyCar Series race held at Toronto, Ontario, Canada
Wikipedia - 2013 Huangpu River dead pigs incident -- 16,000 dead pigs found in a Chinese river
Wikipedia - 2013 in American music
Wikipedia - 2013 in American television -- Television-related events in the US during 2013
Wikipedia - 2013 in South Africa
Wikipedia - 2013 Little India riot -- 2013 civil unrest in Singapore
Wikipedia - 2013 Nanga Parbat massacre -- Terrorist attack in Pakistan on June 22, 2013
Wikipedia - 2013 Nobel Peace Prize
Wikipedia - 2013 Puerto Rico teachers protest -- Teachers on strike and protesting event
Wikipedia - 2013 Rosario gas explosion -- Gas explosion in Argentina
Wikipedia - 2013 Summer Deaflympics -- 2013 multi-sport event in Sofia, Bulgaria
Wikipedia - 2013 Victoria Curling Classic -- World Curling Tour event
Wikipedia - 2013 Wakefield Trinity Wildcats season -- Rugby league team season
Wikipedia - 2014-15 Magyar Kupa (men's handball) -- 57th Hungarian men's handball competition
Wikipedia - 2014-15 Melbourne Stars season -- Australian cricket team
Wikipedia - 2014-15 Sunfoil Series -- Cricket competition in South Africa
Wikipedia - 2014-15 Top League Challenge Series -- Japanese rugby union season
Wikipedia - 2014-2015 India-Pakistan border skirmishes -- A series of armed skirmishes between India and Pakistan
Wikipedia - 2014 American immigration crisis -- Surge in immigration starting in 2014 to US along southern border from countries further south than Mexico
Wikipedia - 2014 Antenna Awards -- Awards show honouring achievements in Australian community television
Wikipedia - 2014 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2014 Australian counter-terrorism raids -- Counter-terrorism raids in 2014 in Australia
Wikipedia - 2014 Brazilian economic crisis -- Crisis that began during the presidency of Dilma Rousseff
Wikipedia - 2014 Crimean status referendum -- Referendum on decision whether to join Russia or remain in Ukraine
Wikipedia - 2014 Dan River coal ash spill -- Ecological disaster in North Carolina
Wikipedia - 2014 England rugby union tour of New Zealand -- Rugby union test series in 2014
Wikipedia - 2014 Farafra ambush -- Terrorist attack on 19 July 2014 in the Farafra Oasis Road in Egypt's New Valley Governorate
Wikipedia - 2014 G20 Brisbane summit -- Meeting of heads of state regarding economic issues
Wikipedia - 2014 Gamboru Ngala massacre -- Militant attack in Nigeria
Wikipedia - 2014 Grozny bombing -- 2014 terrorist attack in the city of Grozny, Chechen Republic, Russia
Wikipedia - 2014 Harris County shooting -- Mass shooting in Harris County, Texas, US
Wikipedia - 2014 Hong Kong protests -- series of street protests
Wikipedia - 2014 Hungarian Internet tax protests
Wikipedia - 2014 in American music
Wikipedia - 2014 in American television
Wikipedia - 2014 in British television
Wikipedia - 2014 in Canadian television -- Television-related events in Canada during the year of 2014
Wikipedia - 2014 in South Africa
Wikipedia - 2014 Nobel Peace Prize
Wikipedia - 2014 Orkney earthquake -- Magnitude 5.5 earthquake near Orkney, Klerksdorp, South Africa
Wikipedia - 2014 Pacific Netball Series -- Pacific Netball event that occurred in 2014
Wikipedia - 2014 Peshawar school massacre -- Tehrik-i-Taliban terrorist attack on the Army Public School and College in Peshawar, Pakistan
Wikipedia - 2014 Saint-Jean-sur-Richelieu ramming attack
Wikipedia - 2014 Singapore Charity Shield
Wikipedia - 2014 South African platinum strike
Wikipedia - 2014 Sydney hostage crisis
Wikipedia - 2014 Syrian detainee report -- documented evidence about crimes against humanity in Syria
Wikipedia - 2014 Taba bus bombing -- Terrorist attack in Taba, Egypt on 16 February 2014
Wikipedia - 2015-16 British and Irish Cup -- seventh annual rugby competition for semi-professional clubs from Britain and Ireland
Wikipedia - 2015-16 Magyar Kupa (men's handball) -- 58th Hungarian men's handball competition
Wikipedia - 2015 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2015 Bamako hotel attack -- Terrorist attack in Radisson Blu, Bamako
Wikipedia - 2015 Butler Bulldogs softball team -- American sports team season
Wikipedia - 2015 Clinton Correctional Facility escape -- U.S. prison escape
Wikipedia - 2015 Corinthia Hotel attack
Wikipedia - 2015 Democratic Alliance Federal Congress -- South African political party conference
Wikipedia - 2015 Harris County shooting -- Mass shooting in northern Harris County, Texas, US
Wikipedia - 2015 Homs car bombing -- Terrorist attack in Syria
Wikipedia - 2015 in American music
Wikipedia - 2015 in American television
Wikipedia - 2015 in Rizin Fighting Federation -- Rizin Fighting Federation in 2015
Wikipedia - 2015 in South Africa
Wikipedia - 2015 kidnapping and beheading of Copts in Libya -- Persecution of Christians in the Modern Era and 21st century Christian Martyrs and Saints
Wikipedia - 2015 Nigerian general election
Wikipedia - 2015 Nobel Peace Prize
Wikipedia - 2015 Pan American Games -- 17th edition of the Pan American Games
Wikipedia - 2015 Parapan American Games -- 5th edition of the Parapan American Games
Wikipedia - 2015 Rohingya refugee crisis -- Mass human migration crisis
Wikipedia - 2015 Sousse attacks -- Mass shooting at a Tunisian tourist resort on 26 June 2015
Wikipedia - 2015 Tyrone shooting -- Mass murder in Tyrone, Missouri, U.S.
Wikipedia - 2015 West African offensive
Wikipedia - 2015 Zaria massacre -- Armed attack by the Nigerian military on the Shia community of Zaria, Kaduna, Nigeria
Wikipedia - 2016-17 Florida Panthers season -- Florida Panthers season
Wikipedia - 2016-17 Magyar Kupa (men's handball) -- 59th Hungarian men's handball competition
Wikipedia - 2016-2018 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2016 Ariyalur gang rape case -- Incident of gang rape and murder of a minor girl.
Wikipedia - 2016 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2016 Brisbane Broncos season -- National Rugby League team season
Wikipedia - 2016 Brit Awards
Wikipedia - 2016 Cizre bombing -- Terrorist attack in Turkey
Wikipedia - 2016 Davao City bombing -- terrorist attacks in the Philippines
Wikipedia - 2016 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2016 Dyn cyberattack -- 2016 cyberattack in Europe and North America
Wikipedia - 2016 Fed Cup Americas Zone Group I - Play-offs -- Tennis competition stage
Wikipedia - 2016 Golden Movie Awards -- African film award
Wikipedia - 2016 Hungarian migrant quota referendum -- Nation-wide referendum
Wikipedia - 2016 in Africa
Wikipedia - 2016 in American music
Wikipedia - 2016 in American television
Wikipedia - 2016 Indian Line of Control strike -- Surgical strike by Indian Army against terrorists
Wikipedia - 2016 in Irish music
Wikipedia - 2016 in Rizin Fighting Federation -- Rizin Fighting Federation in 2016
Wikipedia - 2016 in South Africa
Wikipedia - 2016 International Eucharistic Congress
Wikipedia - 2016 Iowa Republican presidential caucuses -- Part of the American Presidential race
Wikipedia - 2016 Irish government formation -- Events of March to May 2016, resulting in a minority government
Wikipedia - 2016 Long Beach ePrix -- Open-wheel race
Wikipedia - 2016 Louisiana Republican presidential primary -- Republican 2016 presidential primary in the U.S. state of Louisiana
Wikipedia - 2016 Maine Question 1 -- Citizen-initiated referendum to legalize marijuana
Wikipedia - 2016 Maryland flood -- Historic Main Street in Ellicott City, Maryland flooded
Wikipedia - 2016 Massachusetts Republican presidential primary -- 2016 Republican Party presidential primary in Massachusetts
Wikipedia - 2016 New Progressive Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 Nice truck attack -- terrorist attack in France on 14 July 2016
Wikipedia - 2016 Nobel Peace Prize
Wikipedia - 2016 Ouagadougou attacks -- Terrorist attack on the Cappuccino restaurant and the Splendid Hotel in Burkina Faso
Wikipedia - 2016 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2016
Wikipedia - 2016 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 Puerto Rico Democratic presidential primary -- Held on June 5, 2016
Wikipedia - 2016 Samarinda church bombing
Wikipedia - 2016 shooting of Dallas police officers -- Mass murder by Micah Xavier Johnson during Black Lives Matter protest
Wikipedia - 2016 Summer Olympics -- Games of the XXXI Olympiad, held in Rio de Janeiro in 2016
Wikipedia - 2016 Tel Aviv stabbings -- Terrorist attack in Israel on 8 March 2016
Wikipedia - 2016 Uri attack -- Terrorist attack on Uri army base, India
Wikipedia - 2016 U.S. prison strike -- American prison labor strike
Wikipedia - 2017-18 Australian parliamentary eligibility crisis -- Crisis over the eligibility of members of the Parliament of Australia over citizenship
Wikipedia - 2017-18 Magyar Kupa (men's handball) -- 60th Hungarian men's handball competition
Wikipedia - 2017-18 Vegas Golden Knights season -- Inaugural season; strongest debut for an expansion team in North American sports history
Wikipedia - 2017-19 ICC World Cricket League -- International cricket league
Wikipedia - 2017-2018 Iranian protests -- Series of demonstrations in Iran beginning on 28 December 2017
Wikipedia - 2017-2018 North Korea crisis -- Escalating tensions between North Korea and the United States, due to the rapidly improved nuclear weapons capability of North Korea
Wikipedia - 2017-2018 South African listeriosis outbreak -- Widespread outbreak of Listeria monocytogenes food poisoning
Wikipedia - 2017 Barcelona attacks -- Terrorist attacks in Spain in August 2017
Wikipedia - 2017 Brighton siege -- Terror hostage-taking in 2017 in Melbourne, Australia
Wikipedia - 2017 Brit Awards -- award ceremony
Wikipedia - 2017 Equifax data breach -- Major cybersecurity incident
Wikipedia - 2017 Fed Cup Americas Zone Group II - Pool C -- 2017 Fed Cup Americas Zone
Wikipedia - 2017 Golden Movie Awards -- African film award ceremony
Wikipedia - 2017 in American music
Wikipedia - 2017 in American television -- Television-related events in the US during 2017
Wikipedia - 2017 in Rizin Fighting Federation -- Rizin Fighting Federation in 2017
Wikipedia - 2017 in South Africa
Wikipedia - 2017 Jerusalem Light Rail stabbing -- Terrorist attack in Israel on 14 April 2017
Wikipedia - 2017 Karachi stabbings -- A series of attacks
Wikipedia - 2017 Lal Shahbaz Qalandar Shrine Suicide Bombing
Wikipedia - 2017 London Bridge attack
Wikipedia - 2017 Los Angeles Measure S -- Failed 2017 Los Angeles city referendum calling for more restrictive zoning
Wikipedia - 2017 Nasiriyah attacks
Wikipedia - 2017 New York City transit crisis -- Ongoing transit crisis in New York City
Wikipedia - 2017 Nobel Peace Prize
Wikipedia - 2017 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2017
Wikipedia - 2017 Rio Open - Doubles -- Tennis competition
Wikipedia - 2017 Riyadh summit -- 2017 U.S.-Saudi diplomatic meeting
Wikipedia - 2017 Shayrat missile strike -- United States missile strike in Syria on April 7, 2017
Wikipedia - 2017 Sinai mosque attack -- Terrorist bombing in a Sinai mosque, Egypt
Wikipedia - 2017 Stockholm truck attack -- Terrorist attack in Stockholm, Sweden on 7 April 2017
Wikipedia - 2017 Turin stampede -- Fatal stampede in Italy
Wikipedia - 2017 Turku attack -- Terrorist stabbing attack in Turku, Finland, on 18 August 2017. It remains the only terrorism related attack in Finnish history
Wikipedia - 2017 Venezuelan constitutional crisis -- Nicolas Maduro's political oppression on the opposition
Wikipedia - 2017 Women's March -- Worldwide political rallies for women's rights
Wikipedia - 2017 World Club Series
Wikipedia - 2018-19 Al Ittihad Alexandria Club season -- 104th season of Al Ittihad
Wikipedia - 2018-19 Cypriot Cup -- The 77th season of Cypriot Cup
Wikipedia - 2018-19 education workers' strikes in the United States -- Withdrawal of labor by US teachers, 2018
Wikipedia - 2018-19 Magyar Kupa (men's handball) -- 61st Hungarian men's handball competition
Wikipedia - 2018-19 World Rugby Women's Sevens Series -- Seventh edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2018-2019 Gaza border protests -- protest campaign for refugee rights in the Gaza Strip
Wikipedia - 2018 Arizona teachers' strike -- 2018 strike in the United States
Wikipedia - 2018 Armenian revolution -- Protests against Prime Minister Sersch Sargsyan and the Armenian government in several Armenian cities
Wikipedia - 2018 Atlantic hurricane season -- Hurricane season in the Atlantic ocean
Wikipedia - 2018 attack on the High National Elections Commission in Tripoli, Libya
Wikipedia - 2018 Attica wildfires -- Series of wildfires in Greece in 2018
Wikipedia - 2018 Bihar riots -- Anti-Muslim riots that took place in Bihar, India in 2018
Wikipedia - 2018 Brazil truck drivers' strike -- Strike involving truck drivers throughout Brazil in 2018
Wikipedia - 2018 Brit Awards -- award ceremony
Wikipedia - 2018 British Isles cold wave -- Cold wave in Europe in February-March 2018
Wikipedia - 2018 Brussels stabbing attack -- 20 November 2018 terrorist action in Brussels
Wikipedia - 2018 Canadian banknote series -- Eighth series of banknotes of the Canadian dollar
Wikipedia - 2018 Chemnitz protests -- August 2018 extreme right-wing riots in Chemnitz, East Germany
Wikipedia - 2018 Colorado teachers' strike -- Colorado teachers' withdrawal of labor, 2018
Wikipedia - 2018 Copa America Femenina -- The eighth edition of the CONMEBOL Copa America Femenina
Wikipedia - 2018 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2018 German government crisis -- Former government crisis in Germany
Wikipedia - 2018 Golden Movie Awards -- African film award ceremony
Wikipedia - 2018 Hokkaido Eastern Iburi earthquake -- Earthquake in Japan
Wikipedia - 2018 Horizon Air Q400 incident -- Aircraft crash in United States, August 2018
Wikipedia - 2018 ICC Women's World Twenty20 squads -- List of cricketers
Wikipedia - 2018 in American television -- Television-related events in the USA during 2018
Wikipedia - 2018 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2018
Wikipedia - 2018 in Rizin Fighting Federation -- Rizin Fighting Federation in 2018
Wikipedia - 2018 in South Africa
Wikipedia - 2018 knife murders at Pubei Road, Shanghai -- Chinese criminal incident
Wikipedia - 2018 Kolkata bridge collapse -- Indian bridge failure
Wikipedia - 2018 Liege attack -- 29 May 2018 terrorist action in Liege, Belgium
Wikipedia - 2018 Madagascar measles outbreak -- Measles outbreak in Antananarivo, Madagascar
Wikipedia - 2018 Magnitogorsk building collapse -- Deadly apartment building collapse attributed to a gas explosion
Wikipedia - 2018 Mako Brimob standoff
Wikipedia - 2018 Marivan border crossing attack -- Attack by the Kurdistan Free Life Party against Iran
Wikipedia - 2018 Maryland flood -- Historic Main Street in Ellicott City, Maryland flooded
Wikipedia - 2018 missile strikes against Syria -- military strikes by US, UK, France against government sites in Syria
Wikipedia - 2018 Moscow-Constantinople schism -- Ongoing split between the Eastern Orthodox patriarchates of Moscow and Constantinople
Wikipedia - 2018 Nobel Peace Prize
Wikipedia - 2018 Oklahoma teachers' strike -- 2018 strike in the United States
Wikipedia - 2018 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2018 Paris knife attack
Wikipedia - 2018 Prix de l'Arc de Triomphe -- 97th running of the Prix de l'Arc de Triomphe horse race
Wikipedia - 2018 Singapore Grand Prix
Wikipedia - 2018 Southern Syria offensive
Wikipedia - 2018 Strasbourg attack -- suspected terrorist attack in Strasbourg, France
Wikipedia - 2018 Sweden wildfires -- wildfires in Sweden during mid-2018
Wikipedia - 2018 Syrian-Turkish border clashes -- skirmish between Turkey and AANES 31 October - 6 November 2018
Wikipedia - 2018 Tallahassee shooting -- Mass shooting in Tallahassee, Florida, United States
Wikipedia - 2018 Trinidad and Tobago floods -- Series of floods
Wikipedia - 2018 USAC Silver Crown Series -- Racing season
Wikipedia - 2018 Vienna stabbings -- Stabbing in Austria
Wikipedia - 2019-2021 Persian Gulf crisis -- Period of military tensions between the US and Iran
Wikipedia - 2019-2023 structural changes to local government in England -- Planned changes to local government authorities in England
Wikipedia - 2019-20 Algerian protests -- Protests against the government
Wikipedia - 2019-20 Australian region cyclone season -- Period of tropical cyclone activity
Wikipedia - 2019-20 California United Strikers FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Cypriot Cup -- The 78th season of Cypriot Cup
Wikipedia - 2019-20 Indian cricket season -- 2019-20 Indian cricket season
Wikipedia - 2019-20 Israeli political crisis -- Political crisis in Israel
Wikipedia - 2019-20 locust infestation -- Ongoing locust infestation in East Africa, Arabian peninsula and Indian subcontinent
Wikipedia - 2019-20 Primeira Liga -- 28th season of the Primeira Liga
Wikipedia - 2019-20 Puerto Rico earthquakes -- Earthquakes that happened in Puerto Rico
Wikipedia - 2019-20 Rugby Africa Cup -- International rugby union competition Africa
Wikipedia - 2019-20 Serie B -- The 88th season of the Serie B
Wikipedia - 2019-20 South Pacific cyclone season -- Period of tropical cyclone activity in the South Pacific Ocean.
Wikipedia - 2019-20 World Rugby Women's Sevens Series -- The 8th edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2019 24H GT Series -- Wikimedia list article
Wikipedia - 2019 Africa U-23 Cup of Nations -- The third edition of the Africa U-23 Cup of Nations
Wikipedia - 2019 Altamira prison riot -- Brazilian prison riot
Wikipedia - 2019 Antenna Awards -- Awards show honouring achievements in Australian community television
Wikipedia - 2019 anti-Muslim riots in Sri Lanka -- Series of religiously motivated riots targeting Muslims in Sri Lanka
Wikipedia - 2019 ARCA Menards Series -- 67th season of the ARCA Menards Series
Wikipedia - 2019 Ashes series -- Test cricket series between Australia and England
Wikipedia - 2019 Atlantic hurricane season -- Period of formation of tropical cyclones in the North Atlantic Ocean in 2019
Wikipedia - 2019 Australian Open - Day-by-day summaries -- Wikimedia list article
Wikipedia - 2019 Balakot airstrike -- Airstrike conducted by the Indian Air Force
Wikipedia - 2019 Blancpain GT World Challenge America -- Racing season
Wikipedia - 2019 Boeing B-17 Flying Fortress crash -- Vintage World War II heavy bomber crash during tourist flight
Wikipedia - 2019 British Academy Television Awards -- 2019 British Academy Television Awards
Wikipedia - 2019 British prorogation controversy -- Unlawful and voided suspension of Parliament
Wikipedia - 2019 Campeonato Paulista Serie A3 -- The 26th season of Campeonato Paulista Serie A3 under its current title and the 66th season under its current league division format
Wikipedia - 2019 Chicago Public Schools Strike -- Labor strike
Wikipedia - 2019 college admissions bribery scandal -- Ongoing corruption scandal involving major universities in the U.S.
Wikipedia - 2019 Copa America squads -- Wikipedia list article
Wikipedia - 2019 Cotabato earthquakes -- series of earthquakes in the Philippines
Wikipedia - 2019 D1NZ season -- Premier drifting series of New Zealand
Wikipedia - 2019 Dayton shooting -- Mass shooting in Dayton, Ohio, United States of America
Wikipedia - 2019 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2019 Dhamar Airstrike -- A Saudi-led airstrike on a detention centre
Wikipedia - 2019 Durban Easter floods -- 2019 flooding in Durban, South Africa
Wikipedia - 2019 Ecuadorian protests -- Protests in Ecuador against austerity measures by President Lenin Moreno
Wikipedia - 2019 El Paso shooting -- Mass shooting in El Paso, Texas, United States of America
Wikipedia - 2019 Fed Cup Americas Zone Group I - Pool B -- 2019 Fed Cup Americas Zone
Wikipedia - 2019 French Open - Day-by-day summaries -- Wikimedia list article
Wikipedia - 2019 General Motors strike -- Labor strike
Wikipedia - 2019 Great Britain Lions tour -- Great Britain rugby league tour
Wikipedia - 2019 Hpakant jade mine collapse -- Mine collapse triggered by a landslide
Wikipedia - 2019 in American television -- Television-related events in the United States during 2019
Wikipedia - 2019 India doctors' strike -- Doctor's strike in India in 2019
Wikipedia - 2019 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2019 in Indian sport -- Sports-related events in India during the year of 2019
Wikipedia - 2019 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2019
Wikipedia - 2019 in Rizin Fighting Federation -- Rizin Fighting Federation in 2019
Wikipedia - 2019 in South Africa
Wikipedia - 2019 Internet blackout in Iran -- A week-long total internet blackout ordered by Supreme National Security Council
Wikipedia - 2019 Iranian shoot-down of American drone -- Military action in the Strait of Hormuz
Wikipedia - 2019 Japanese imperial transition -- Japanese imperial abdication and transition
Wikipedia - 2019 Japan Series -- 70th edition of the Japan Series
Wikipedia - 2019 Johannesburg riots
Wikipedia - 2019 Kaduna State massacre -- 2019 terrorist attack in Nigeria
Wikipedia - 2019 Kentucky gubernatorial election
Wikipedia - 2019 Kulgam massacre -- Terrorist attack
Wikipedia - 2019 Legends Tour -- Women's golf series
Wikipedia - 2019 Medan suicide bombing -- terrorist attack in Indonesia
Wikipedia - 2019 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2019 MLB London Series -- Two-game series between the Yankees and Red Sox in London in 2019
Wikipedia - 2019 Mosul ferry sinking -- Multiple-fatalities disaster on the Tigris River
Wikipedia - 2019 National Amateur Cup -- 96th edition of cup competition in American soccer
Wikipedia - 2019 New England Patriots season -- 60th season in Patriots franchise history
Wikipedia - 2019 NLEX Road Warriors season -- Wikimedia list article
Wikipedia - 2019 Nobel Peace Prize
Wikipedia - 2019 Oracle Challenger Series - Indian Wells - Men's Singles -- Oracle Challenger Series
Wikipedia - 2019 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2019
Wikipedia - 2019 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2019
Wikipedia - 2019 Pan American Games -- 18th edition of the Pan American Games
Wikipedia - 2019 Papua protests -- series of protests by Papuans in Indonesian Papua
Wikipedia - 2019 Parapan American Games -- An international multi-sport event for athletes with disabilities
Wikipedia - 2019 Portuguese fuel-tanker drivers' strike -- Strike action
Wikipedia - 2019 Prime Minister's Resignation Honours -- List
Wikipedia - 2019 Prince Edward station attack -- August 2019 incident in Hong Kong
Wikipedia - 2019 Pulwama attack -- Terrorist attack
Wikipedia - 2019 RFL Women's Super League -- Women's rugby league competition in Great Britain
Wikipedia - 2019 Rio Piedras shooting -- On October 14, 2019 in San Juan, Puerto Rico
Wikipedia - 2019 Samoa assassination plot -- Attempt to kill Prime Minister of Samoa
Wikipedia - 2019 Siberia wildfires -- Spate of forest fires in Russia
Wikipedia - 2019 Sri Lanka Easter bombings
Wikipedia - 2019 Stop & Shop strike -- Labor strike
Wikipedia - 2019 Tajoura migrant center airstrike
Wikipedia - 2019 Tell Rifaat clashes -- Part of the Syrian Civil War
Wikipedia - 2019 Tokyo car attack -- A terrorist attack in Tokyo
Wikipedia - 2019 UCI America Tour -- Bicycle competition
Wikipedia - 2019 United States Tri-Nation Series -- Cricket series
Wikipedia - 2019 U.S. Open Cup -- 106th edition of cup competition in American soccer
Wikipedia - 2019 Virginia political crisis -- February 2019 Virginia political scandals
Wikipedia - 2019 Whakaari / White Island eruption -- Volcanic eruption which killed or injured 47 people
Wikipedia - 2019 Winter Deaflympics -- 19th Winter Deaflympics, Province of Sondrio 2019
Wikipedia - 2019 W Series -- 2019 women's-only Racing Event
Wikipedia - 201 series -- Japanese train type
Wikipedia - 201st Expeditionary Military Intelligence Brigade
Wikipedia - 2020-2021 Minneapolis-Saint Paul racial unrest -- Series of protests and riots in the U.S. state of Minnesota
Wikipedia - 2020-2021 United States racial unrest -- Mass civil unrest driven by police brutality in the United States in 2020
Wikipedia - 2020-21 Ayn Issa clashes -- Part of the Syrian Civil War
Wikipedia - 2020-21 California United Strikers FC season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020-21 Charlotte Hornets season -- {{Short description
Wikipedia - 2020-21 Denmark Series -- 56th season of the Denmark Series
Wikipedia - 2020-21 KCA President's Cup T20 -- Twenty20 cricket league in India
Wikipedia - 2020-21 North American winter -- 2020-21 North American winter
Wikipedia - 2020-21 Primeira Liga -- 87th season of the Primeira Liga
Wikipedia - 2020-21 Serie A
Wikipedia - 2020-21 Serie B -- The 89th season of the Serie B
Wikipedia - 2020 Africa Magic Viewers Choice Awards -- Africa Magic Viewers Choice Awards 2020
Wikipedia - 2020 Afrin bombing -- Terrorist attack
Wikipedia - 2020 Alaska Democratic presidential primary -- 2020 Alaska Democratic primary
Wikipedia - 2020 American athlete strikes -- Strike actions by athletes in response to the killing of Jacob Blake
Wikipedia - 20/20 (American TV program) -- American television newsmagazine
Wikipedia - 2020 ARCA Menards Series West -- 67th season of the ARCA Menards Series West
Wikipedia - 2020 Arizona Democratic presidential primary -- 2020 Arizona Democratic primary
Wikipedia - 2020 Arkansas Razorbacks softball team -- American college softball season
Wikipedia - 2020 Australian Open - Day-by-day summaries -- Wikimedia list article
Wikipedia - 2020 Bangalore riots -- 2020 religiously motivated riots in Bangalore, India
Wikipedia - 2020 Bath shipbuilders strike -- 2020 labor strike in Bath, Maine
Wikipedia - 2020 boogaloo killings -- Killings of security personnel and law enforcement officers in California
Wikipedia - 2020 Booker Prize -- British literary award given in 2020
Wikipedia - 2020 Brit Awards -- The British Phonographic Industry's annual popular music awards
Wikipedia - 2020 Campeonato Paulista Serie A2 -- The 27th season of Campeonato Paulista Serie A2 under its current title and the 97th season under its current league division format
Wikipedia - 2020 Campeonato Paulista Serie A3 -- The 27th season of Campeonato Paulista Serie A3 under its current title and the 67th season under its current league division format
Wikipedia - 2020 Caribbean earthquake -- Earthquake between Jamaica and Cuba
Wikipedia - 2020 Central Vietnam floods -- Series of severve rainfall and floods in Central Vietnam, 2020
Wikipedia - 2020 Daytona 500 -- 62nd Running of the event, held in Daytona Beach, Florida
Wikipedia - 2020 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2020 Delhi riots -- 2020 series of riots and violent incidents at North East Delhi
Wikipedia - 2020 Democratic Party presidential primaries
Wikipedia - 2020 Democrats Abroad presidential primary -- 2020 Democrats Abroad primary
Wikipedia - 2020 Dijon riots -- 2020 Chechen-North-African clashes in Dijon
Wikipedia - 2020 East Africa floods -- Persistent floods from torrential raining in East Africa
Wikipedia - 2020 East African Express Airways Brasilia crash -- Alleged airliner shootdown
Wikipedia - 2020 English cricket season -- Cricket in England
Wikipedia - 2020 Florida Cup -- Sixth edition of Florida Cup
Wikipedia - 2020 Florida Democratic presidential primary -- 2020 Florida Democratic primary
Wikipedia - 2020 G20 Riyadh summit -- Summit of the leaders of all G20 member nations in Riyadh, Saudi Arabia.
Wikipedia - 2020 Gamboru bombing -- 2020 terrorist attack in Nigeria
Wikipedia - 2020 General Directorate of Security Super King Air 350 crash -- Aircraft crash in Van, Turkey
Wikipedia - 2020 Georgia Democratic presidential primary -- 2020 Georgia Democratic primary
Wikipedia - 2020 Green Party presidential primaries -- series of primaries, caucuses and state conventions
Wikipedia - 2020 Hawaii Democratic presidential primary -- 2020 Hawaii Democratic presidential primary
Wikipedia - 2020 Houston explosion -- Industrial disaster in Houston, Texas in 2020
Wikipedia - 2020 Idaho Democratic presidential primary -- 2020 Idaho Democratic presidential primary
Wikipedia - 2020 Illinois Democratic presidential primary -- 2020 Illinois Democratic primary
Wikipedia - 2020 in American television -- Television-related events in the USA during 2020
Wikipedia - 2020 Indian agriculture acts -- Acts of the Parliament of India
Wikipedia - 2020 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2020 IndyCar Series -- 25th season of the IndyCar Series
Wikipedia - 2020 in Nigeria -- 2020 events in Nigeria
Wikipedia - 2020 in Norway -- Norway-related evens during 2020
Wikipedia - 2020 in Rizin Fighting Federation -- Rizin Fighting Federation in 2020
Wikipedia - 2020 in South Africa
Wikipedia - 2020 International Maturidi Conference
Wikipedia - 2020 Iran explosions -- Unexplained explosions in Iranian nuclear facility territory
Wikipedia - 2020 Irish education shutdown -- Irish school and university closures caused by the COVID-19 pandemic
Wikipedia - 2020 Irish Greyhound Derby -- 2020 edition of the Irish Greyhound Derby competition
Wikipedia - 2020 Japan Series -- 71st edition of the Japan Series
Wikipedia - 2020 Jeeto Pakistan League -- Pakistani television series
Wikipedia - 2020 Kabul University attack -- Armed terrorist attack in Kabul, Afghanistan
Wikipedia - 2020 Kentucky Democratic presidential primary -- Democratic primary in Kentucky
Wikipedia - 2020 Legends Tour -- Women's golf series
Wikipedia - 2020 Libertarian Party presidential primaries -- Series of electoral contests
Wikipedia - 2020 Lyon shooting -- Shooting of a Greek Orthodox priest in Lyon, France
Wikipedia - 2020 Madhya Pradesh political crisis -- Political crisis in Indian state of Madhya Pradesh
Wikipedia - 2020 Malaysian political crisis -- Ongoing political crisis in Malaysia
Wikipedia - 2020 Maligawatta stampede -- Fatal stampede in Sri Lanka
Wikipedia - 2020 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2020 Michigan Democratic presidential primary -- 2020 Michigan Democratic primary
Wikipedia - 2020 Michigan graduate students strike -- 2020 labor strike at the University of Michigan
Wikipedia - 2020 Mississippi Democratic presidential primary -- 2020 Mississippi Democratic primary
Wikipedia - 2020 Missouri Democratic presidential primary -- 2020 Missouri Democratic primary
Wikipedia - 2020 New Orleans sanitation strike -- Withdrawal of labor by US teachers, 2018
Wikipedia - 2020 Nobel Peace Prize
Wikipedia - 2020 Nova Scotia attacks -- Series of murders in Nova Scotia, Canada
Wikipedia - 2020 Ohio Democratic presidential primary -- 2020 Ohio Democratic primary
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Doubles -- Tennis event
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Singles -- Tennis event
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Women's Singles -- Tennis event
Wikipedia - 2020 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2020
Wikipedia - 2020 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2020
Wikipedia - 2020 Paris stabbing attack -- Islamist terror attack at former satirical magazine headquarters
Wikipedia - 2020 Peshawar school bombing -- 2020 Pakistan terrorist attack
Wikipedia - 2020 Petrinja earthquake -- Earthquake in Croatia
Wikipedia - 2020 Porsche Sprint Challenge Great Britain -- Porsche auto racing 2020
Wikipedia - 2020 Puerto Rico Democratic presidential primary -- 2020 Democratic primary held in Puerto Rico
Wikipedia - 2020 Puerto Rico presidential primaries -- 2020 U.S. presidential primaries held in PR
Wikipedia - 2020 Rajasthan political crisis -- Cabinet crisis in Indian state of Rajasthan
Wikipedia - 2020 RFL Women's Super League -- Cancelled women's rugby league competition in Great Britain
Wikipedia - 2020 Russia-Saudi Arabia oil price war -- 2020 oil price war between Russia and Saudi Arabia
Wikipedia - 2020 Safari Rally -- 68th edition of Safari Rally
Wikipedia - 2020 Salvadoran political crisis -- Political situation in El Salvador
Wikipedia - 2020 South Carolina Democratic presidential primary -- 2020 South Carolina Democratic primary
Wikipedia - 2020 Spielberg Formula 3 round -- 2020 Red Bull Ring FIA Formula 3 round
Wikipedia - 2020 Sweden riots -- 2020 riots in Sweden
Wikipedia - 2020s -- Decade of the Gregorian calendar (2020-2029)
Wikipedia - 2020 Tarlac shooting -- Killings of Sonya and Frank Gregorio
Wikipedia - 2020 Texas Democratic presidential primary -- 2020 Texas Democratic presidential primary
Wikipedia - 2020 Trier attack -- Vehicle ramming incident in 2020 in Germany
Wikipedia - 2020 Tri Nations Series -- 2020 Tri Nations Series
Wikipedia - 2020 United States census -- 24th national census of the United States, taken on April 1, 2020
Wikipedia - 2020 United States Postal Service crisis -- Events that caused delays in delivery of mail
Wikipedia - 2020 U.S. Open Cup -- 107th edition of cup competition in American soccer
Wikipedia - 2020 Utah Democratic presidential primary -- 2020 Utah Democratic primary
Wikipedia - 2020 Vermont Democratic presidential primary -- 2020 Vermont Democratic primary
Wikipedia - 2020 Vienna attack -- Armed terrorist attacks in Vienna, Austria
Wikipedia - 2020 Virginia Democratic presidential primary -- 2020 Virginia Democratic primary
Wikipedia - 2020 Wigan Warriors season -- English rugby league season
Wikipedia - 2020 Wisconsin Democratic presidential primary -- 2020 Wisconsin Democratic presidential primary
Wikipedia - 2020 Women's British Open -- The 44th Women's British Open
Wikipedia - 2021 ARCA Menards Series East -- 35th season of the ARCA Menards Series East
Wikipedia - 2021 ARCA Menards Series West -- 68th season of the ARCA Menards Series West
Wikipedia - 2021 ARCA Menards Series -- 69th season of the ARCA Menards Series
Wikipedia - 2021 in Albania -- Albania-related evens during 2021
Wikipedia - 2021 in Algeria
Wikipedia - 2021 in American music
Wikipedia - 2021 in American television -- Television-related events in the USA during 2021
Wikipedia - 2021 in Argentina -- Argentina-related evens during 2021
Wikipedia - 2021 in Austria
Wikipedia - 2021 in Botswana -- Botswana-related evens during 2021
Wikipedia - 2021 in British music
Wikipedia - 2021 in British television
Wikipedia - 2021 in Bulgaria
Wikipedia - 2021 in Costa Rica
Wikipedia - 2021 IndyCar Series -- 26th season of the IndyCar Series
Wikipedia - 2021 in Eritrea
Wikipedia - 2021 in Finland -- Finland-related evens during 2021
Wikipedia - 2021 in Iceland -- Iceland-related evens during 2021
Wikipedia - 2021 in Liberia
Wikipedia - 2021 in Mauritania
Wikipedia - 2021 in Namibia -- Namibia-related evens during 2021
Wikipedia - 2021 in Nigeria
Wikipedia - 2021 in Norway -- Norway-related evens during 2021
Wikipedia - 2021 in Portugal -- Portugal-related evens during 2021
Wikipedia - 2021 in public domain -- Works entering the public domain during the year of 2021
Wikipedia - 2021 in Rizin Fighting Federation -- Rizin Fighting Federation in 2021
Wikipedia - 2021 in South Africa
Wikipedia - 2021 in Sri Lanka
Wikipedia - 2021 in Syria
Wikipedia - 2021 in the Central African Republic
Wikipedia - 2021 in the Palestinian territories
Wikipedia - 2021 in the United Kingdom -- UK-related events due during the year of 2021
Wikipedia - 2021 in Uganda -- Uganda-related evens during 2021
Wikipedia - 2021 Ivorian parliamentary election
Wikipedia - 2021 Junior Pan American Games -- 1st edition of the Junior Pan American Games
Wikipedia - 2021 Legends Tour -- Women's golf series
Wikipedia - 2021 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2021 Nobel Peace Prize
Wikipedia - 2021 Sri Pahang FC season -- 16th season in the Malaysian Super League
Wikipedia - 2021 U.S. Open Cup -- 107th edition of cup competition in American soccer
Wikipedia - 2021 Wigan Warriors season -- English rugby league season
Wikipedia - 2022 Copa America Femenina -- The 9th edition of the CONMEBOL
Wikipedia - 2024 Copa America -- 48th edition of the Copa America
Wikipedia - 203rd Battalion (Winnipeg Rifles), CEF -- Unit in the Canadian Expeditionary Force during WWI
Wikipedia - 203 series -- Japanese train type
Wikipedia - 2048: Nowhere to Run -- 2017 American sci-fi short film
Wikipedia - 205 (Scottish) Field Hospital -- Royal Army Medical Corps of the British Army.
Wikipedia - 205 series -- Train type operated in Japan and Indonesia
Wikipedia - 2061: Odyssey Three -- 1987 novel by British writer Arthur C. Clarke
Wikipedia - 2064: Read Only Memories -- 2015 video game
Wikipedia - 2069 Alpha Centauri mission -- NASA concept for unmanned probe - possibly a light sail
Wikipedia - 207 series (JR East) -- Japanese train type
Wikipedia - 207 series (JR West) -- Japanese train type
Wikipedia - 2091 (TV series) -- Colombian science fiction series
Wikipedia - 209 series -- Japanese train type
Wikipedia - 20 Dakika -- Turkish television drama series
Wikipedia - 20-pounder Parrott rifle -- Type of Rifled cannon
Wikipedia - 20th Animation -- American television animation studio
Wikipedia - 20th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 20th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 20th Armoured Infantry Brigade (United Kingdom)
Wikipedia - 20th arrondissement of Paris
Wikipedia - 20th Avenue NE Bridge -- Road bridge in Seattle, Washington, United States
Wikipedia - 20th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 20th Century Animation -- American animation studio
Wikipedia - 20th-century art -- history of art during the 20th century
Wikipedia - 20th Century Boys -- Japanese manga series
Wikipedia - 20th-century French art -- Art in France during the 20th century
Wikipedia - 20th Century Limited -- American express passenger train
Wikipedia - 20th Century Studios Home Entertainment -- American home video distributor
Wikipedia - 20th Century Studios -- American film studio
Wikipedia - 20th-century Western painting -- art in the Western world during the 20th century
Wikipedia - 20th Engineer Brigade (United States)
Wikipedia - 20th hijacker -- Possible additional terrorist in the September 11 attacks of 2001
Wikipedia - 20th Kushok Bakula Rinpoche
Wikipedia - 20th Senate of Puerto Rico -- Wikimedia list article
Wikipedia - 20th Television -- American television production company
Wikipedia - 211 Crew -- American white supremacist prison gang
Wikipedia - 211 series -- Japanese train type
Wikipedia - 212 (song) -- 2011 single by Azealia Banks featuring Lazy Jay
Wikipedia - 213 series -- Japanese train type
Wikipedia - 215 series -- Japanese train type
Wikipedia - 2175 Andrea Doria -- Stony Florian asteroid
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Wikipedia - 21P/Giacobini-Zinner -- Periodic comet with 6 year orbit
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Wikipedia - 225 series -- Japanese train type
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Wikipedia - 56 Aquarii -- Star in the constellation Aquarius
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Wikipedia - 62 Sagittarii -- Star in the constellation of Sagittarius
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Wikipedia - 64 Aquarii -- Star in the constellation Aquarius
Wikipedia - 64 Arietis -- Star in the constellation Aries
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Wikipedia - 65 Aurigae -- Star in the constellation Auriga
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Wikipedia - 65 Ursae Majoris -- Star system in the constellation Ursa Major
Wikipedia - 66 Aquarii -- Star in the constellation Aquarius
Wikipedia - 66P/du Toit -- Periodic comet with 15 year orbit
Wikipedia - 67 (rap group) -- British drill music group
Wikipedia - 681 series -- Japanese train type
Wikipedia - 683 series -- Japanese train type
Wikipedia - 68 Aquarii -- Star in the constellation Aquarius
Wikipedia - 6.8mm Remington SPC -- Intermediate rifle cartridge
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Wikipedia - 6th Texas Cavalry Regiment -- Confederate mounted volunteers, American Civil War
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Wikipedia - 701 series -- Japanese train type
Wikipedia - 70 Aquarii -- Star in the constellation Aquarius
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Wikipedia - 715 series -- Japanese train type
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Wikipedia - 71P/Clark -- Periodic comet with 5 year orbit
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Wikipedia - 72nd Primetime Emmy Awards -- 2020 American television programming awards
Wikipedia - 72P/Denning-Fujikawa -- Periodic comet with 9 year orbit
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Wikipedia - 733 series -- Japanese train type
Wikipedia - 735 series -- Japanese train type
Wikipedia - 73P/Schwassmann-Wachmann -- Multiple fragment periodic comet with 5 year orbit
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Wikipedia - 7400 series
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Wikipedia - 75mm gun M2-M6 -- Standard American tank guns of the Second World War
Wikipedia - 7.62M-CM-^W25mm Tokarev -- Pistol cartridge
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Wikipedia - 7.62M-CM-^W51mm NATO -- Rimless, centerfire, bottlenecked rifle cartridge
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Wikipedia - 777 and Other Qabalistic Writings of Aleister Crowley
Wikipedia - 777 and other Qabalistic writings of Aleister Crowley
Wikipedia - 77 Aquarii -- Star in the constellation of Aquarius
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Wikipedia - 77 Rue Chalgrin -- 1931 film
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Wikipedia - 781 series -- Japanese train type
Wikipedia - 783 series -- Japanese train type
Wikipedia - 7,8,3'-Trihydroxyflavone
Wikipedia - 785 series -- Japanese train type
Wikipedia - 787 series -- Japanese train type
Wikipedia - 789 series -- Japanese train type
Wikipedia - 78 Aquarii -- Star in the constellation Aquarius
Wikipedia - 78P/Gehrels -- Periodic comet with 7 year orbit
Wikipedia - 78th Scripps National Spelling Bee -- Annual spelling bee
Wikipedia - 78 Ursae Majoris -- Star in the constellation Ursa Major
Wikipedia - 7.92M-CM-^W107mm DS -- Anti-tank rifle cartridge
Wikipedia - 7.92M-CM-^W57mm Mauser -- German military rifle cartridge
Wikipedia - 7.92M-CM-^W94mm Patronen -- Anti-tank rifle cartridge
Wikipedia - 79P/du Toit-Hartley -- Periodic comet with 5 year orbit
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Wikipedia - 7th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 7th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 7th Army (Austria-Hungary)
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Wikipedia - 800-pound gorilla -- American English expression
Wikipedia - 800 Series Shinkansen -- Japanese high speed train type
Wikipedia - 80/35 Music Festival -- Multi-day music festival in Iowa, United States of America
Wikipedia - 805 Squadron RAN -- Flying squadron of the British and Australian Fleet Air Arms
Wikipedia - 808 Naval Air Squadron -- Flying squadron of the British and Australian Fleet Air Arms
Wikipedia - 80P/Peters-Hartley -- Periodic comet with 8 year orbit
Wikipedia - 80 series -- Japanese electric multiple unit train type
Wikipedia - 811 series -- Japanese train type
Wikipedia - 811th Lachin Alpine Rifle Regiment
Wikipedia - 813 (film) -- 1920 film by Charles Christie
Wikipedia - 813 series -- Japanese train type
Wikipedia - 815 series -- Japanese train type
Wikipedia - 817 series -- Japanese electric multiple unit train type
Wikipedia - 81P/Wild -- Periodic comet with 6 year orbit
Wikipedia - 821 series -- Japanese electric multiple unit train type
Wikipedia - 82P/Gehrels -- Periodic comet with 8 year orbit
Wikipedia - 83 Aquarii -- Binary star in the constellation Aquarius
Wikipedia - 83-foot patrol boat -- American Coast Guard patrol craft
Wikipedia - 84 Charing Cross Road (film) -- 1987 film by David Hugh Jones
Wikipedia - 84C MoPic -- 1989 film by Patrick Sheane Duncan
Wikipedia - 84P/Giclas -- Periodic comet with 7 year orbit
Wikipedia - 85D/Boethin -- Lost periodic comet with 11 year orbit
Wikipedia - 8600 series -- Japanese train type
Wikipedia - 86 Aquarii -- Binary star in the constellation Aquarius
Wikipedia - 86 (novel series) -- Japanese light novel series
Wikipedia - 86P/Wild -- Periodic comet with 6 year orbit
Wikipedia - 87P/Bus -- Periodic comet with 6 year orbit
Wikipedia - 883 series -- Japanese train type
Wikipedia - 885 series -- Japanese train type
Wikipedia - 88:88 -- 2015 Canadian experimental film
Wikipedia - 889 Broadway -- Historic building in Manhattan, New York
Wikipedia - 88 Aquarii -- Star in the constellation Aquarius
Wikipedia - 88 Fingers Louie -- American punk rock band
Wikipedia - 88P/Howell -- Periodic comet with 5 year orbit
Wikipedia - 88 Precepts -- White Nationalist manifesto written by David Lane
Wikipedia - 88rising -- American mass media company
Wikipedia - 89.9 LightFM -- Radio station in Melbourne, Victoria
Wikipedia - 89 Aquarii -- Binary star in the constellation Aquarius
Wikipedia - 89P/Russell -- Periodic comet with 7 year orbit
Wikipedia - 8 Aquarii -- Star in the constellation Aquarius
Wikipedia - 8-Bit Theater -- Comedic sprite comic
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Wikipedia - 8 Out of 10 Cats Does Countdown -- British television panel game show
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Wikipedia - 8P/Tuttle -- Periodic comet with 13 year orbit
Wikipedia - 8Radio -- Irish radio station
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Wikipedia - 8th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
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Wikipedia - 90 Bisodol (Crimond)
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Wikipedia - 90 Church Street -- Historic post office in Manhattan, New York
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Wikipedia - 90P/Gehrels -- Periodic comet with 14 year orbit
Wikipedia - 9-11: American Reflections -- 2001 film by Shireen Kadivar
Wikipedia - 9/11 Commission Report -- U.S. government report on the September 11, 2001, terrorist attacks
Wikipedia - 9/11 conspiracy theories -- Conspiracy theories regarding the September 11, 2001, terrorist attacks
Wikipedia - 911 (Gorillaz and D12 song) -- 2001 single by Gorillaz and D12
Wikipedia - 9/11 Living Memorial Plaza -- Cenotaph in the Arazim Valley of Ramot, Jerusalem
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Wikipedia - 9/11 Memorial (Arizona) -- State memorial to the September 11 attacks
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Wikipedia - 9/11: The Twin Towers -- 2006 television film directed by Richard Dale
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Wikipedia - 91 Aquarii -- Triple star system in the constellation Aquarius
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object:wikipedia - a - links with description
class:description
Wikipedia - A1198 road -- Road in Cambridgeshire, England
Wikipedia - A1237 road -- Part of the ring road around York, England
Wikipedia - A1309 road -- Road in Cambridgeshire, England
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Wikipedia - Aboriginal art
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Wikipedia - Abstract empiricism
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Wikipedia - Abstraction (software engineering)
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Wikipedia - Acacia aneura var. intermedia -- Variety of shrub or small tree
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Wikipedia - Academy Award for Best Original Song -- Motion picture award for music
Wikipedia - Academy Award for Best Picture -- American annual film award
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Wikipedia - Academy Award (radio series) -- CBS radio anthology series
Wikipedia - Academy Awards -- American awards given annually for excellence in cinematic achievements
Wikipedia - Academy for Mathematics, Science, and Engineering -- Magnet high school in Morris County, New Jersey, United States
Wikipedia - Academy of American Poets
Wikipedia - Academy of Country Music Awards -- American country music award
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Wikipedia - Academy of Television Arts & Sciences Foundation -- Charitable arm of the Academy of Television Arts & Sciences
Wikipedia - Academy of Television Arts & Sciences -- American television organization
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Wikipedia - Acalyptris loranthella -- Species of moth
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Wikipedia - A Cancao da Primavera -- 1923 film
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Wikipedia - Acanthocalyx -- genus of flowering plants in the honeysuckle family Caprifoliaceae
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Wikipedia - Acanthocercus atricollis -- Species of reptile
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Wikipedia - Acanthocyte (mycology) -- Stellate cells in Stropharia
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Wikipedia - Acanthognathus poinari -- Extinct species of ant
Wikipedia - Acanthogobio guentheri -- Species of fish
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Wikipedia - Acanthophyllum -- Genus of flowering plants in the pink family Caryophyllaceae
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Wikipedia - Accessibility for Ontarians with Disabilities Act, 2005
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Wikipedia - Accreditation -- Procedure by which an authoritative body gives formal recognition that an organization is competent to carry out specific tasks (def: ISO 15189:2012)
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Wikipedia - Acetonitrile
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Wikipedia - Achenbach System of Empirically Based Assessment
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Wikipedia - A Christian Reflection on the New Age
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Wikipedia - A Christmas Carol (1910 film) -- 1910 film
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Wikipedia - Acleris forsskaleana -- Species of moth
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Wikipedia - Acria amphorodes -- Indian species of moth in genus Acria
Wikipedia - A Criacao -- Portuguese comedy TV series
Wikipedia - Acria ceramitis -- Asian species of moth in genus Acria
Wikipedia - Acria cocophaga -- Chinese species of moth in genus Acria
Wikipedia - Acria emarginella -- Asian species of moth in genus Acria
Wikipedia - Acria equibicruris -- Chinese species of moth in genus Acria
Wikipedia - Acria gossypiella -- Species of insect
Wikipedia - Acria -- Moth genus of superfamily Gelechioidea
Wikipedia - A Cricket in Times Square -- Four-piece rock band formed in College Park, Maryland in 2000
Wikipedia - Acrida cinerea -- Species of insect
Wikipedia - Acrida conica -- Species of grasshopper
Wikipedia - Acrida ungarica -- Species of grasshopper
Wikipedia - Acrida -- Genus of grasshoppers
Wikipedia - Acrida willemsei -- Species of grasshopper
Wikipedia - Acrididae -- Family of grasshoppers in the suborder Caelifera
Wikipedia - Acridinae -- Subfamily of grasshoppers
Wikipedia - Acridine yellow -- Dye
Wikipedia - Acridini -- Tribe of grasshoppers
Wikipedia - Acridoidea -- Superfamily of grasshoppers
Wikipedia - Acridorex
Wikipedia - Acridoschema -- Genus of beetles
Wikipedia - A Crime in Paradise -- 2001 film by Jean Becker
Wikipedia - A Crime to Remember -- Television series
Wikipedia - Acrion -- Ancient Greek Pythagorean philosopher
Wikipedia - Acrisius -- Ancient Greek mythological King of Argos
Wikipedia - Acrisol
Wikipedia - Acristatherium -- Extinct monospecific genus of basal eutherian
Wikipedia - A Critique of Pure Tolerance -- 1965 book by Robert Paul Wolff, Barrington Moore Jr., and Herbert Marcuse
Wikipedia - Acritus -- Genus of beetles
Wikipedia - Acrobasis tricolorella -- Species of moth
Wikipedia - Acrocanthosaurus -- Cacharodontosaurid theropod dinosaur genus from the Early Cretaceous period
Wikipedia - Acrocercops astericola -- Species of insect
Wikipedia - Acrocinini -- Tribe of beetles
Wikipedia - Acrocirridae -- Family of annelids
Wikipedia - Acro-dermato-ungual-lacrimal-tooth syndrome -- Rare human genetic disease
Wikipedia - Acrolepiopsis tauricella -- Species of moth
Wikipedia - Acrolophitini -- Tribe of grasshoppers
Wikipedia - Acromyrmex heyeri -- Species of ant
Wikipedia - Acromyrmex hystrix -- Species of ant
Wikipedia - Acromyrmex silvestrii -- Species of ant
Wikipedia - Acromyrmex striatus -- Species of ant
Wikipedia - Acronicta auricoma -- Species of moth
Wikipedia - Acronicta insularis -- Species of moth
Wikipedia - Acronicta nigricans -- Species of moth
Wikipedia - Acronicta strigosa -- Species of moth
Wikipedia - Acrophialophora fusispora -- Species of ascomycete fungus found in soil, air and various plants
Wikipedia - Acroporidae -- Family of stony corals
Wikipedia - Acropyga acutiventris -- Species of ant
Wikipedia - Acropyga glaesaria -- Extinct species of ant
Wikipedia - Acrosome reaction -- The discharge, by sperm, of a single, anterior secretory granule following the sperm's attachment to the zona pellucida surrounding the oocyte. The process begins with the fusion of the outer acrosomal membrane with the sperm plasma membrane and ends
Wikipedia - Acrosphaera -- Genus of radiolaria
Wikipedia - Across Ten Thousand Rivers and One Thousand Mountains -- 1959 film
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Wikipedia - Across the Nullarbor -- book by Ion Idriess
Wikipedia - Across the Rio Grande (film) -- 1949 film directed by Oliver Drake
Wikipedia - Across the Universe -- Original song written and composed by Lennon-McCartney
Wikipedia - Acrostic -- Writing in which the first letter, syllable or word of each line, paragraph or other recurring feature in the text spells out a word or a message
Wikipedia - Acroterion -- Architectural ornament on a flat pedestal mounted at the apex or corner of the pediment of a building
Wikipedia - Acrotriche depressa -- Species of plant
Wikipedia - A. Crozer Reeves -- American politician
Wikipedia - Acrylonitrile butadiene styrene
Wikipedia - Acrylonitrile
Wikipedia - ACS Award in Pure Chemistry -- Award of the American Chemical Society
Wikipedia - A. C. Schiffler -- American attorney and politician
Wikipedia - A. C. Schweinfurth -- American architect
Wikipedia - ACS style -- Standards for writing documents relating to chemistry
Wikipedia - ACS Sustainable Chemistry & Engineering -- eekly peer-reviewed scientific journal
Wikipedia - Act 22 of 2012 -- 2012 law passed as an effort that wealthy investors relocate to Puerto Rico
Wikipedia - Acta Agriculturae Scandinavica B
Wikipedia - Acta Arithmetica
Wikipedia - Acta Eruditorum -- Periodical literature
Wikipedia - Acta Numerica
Wikipedia - Acta sanctorum Novembris
Wikipedia - Acta Sanctorum -- Encyclopedic text examining the lives of Christian saints
Wikipedia - ACT Comets -- Cricket team
Wikipedia - Acte clair -- EU legal doctrine
Wikipedia - Act for the Settlement of Ireland 1652 -- English law that punished participants in the Irish Rebellion of 1641
Wikipedia - Actigraphy -- Non-invasive method of monitoring human rest/activity cycles
Wikipedia - Act I: Live in Rosario -- 2012 live album by Tarja Turunen
Wikipedia - Acting for a Cause -- Series
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Wikipedia - Actinocatenispora rupis -- Species of bacterium
Wikipedia - Actinocatenispora sera -- Species of bacterium
Wikipedia - Actinocatenispora thailandica -- Species of bacterium
Wikipedia - Actinocrispum wychmicini -- Species of bacterium
Wikipedia - Actinomyces georgiae -- Species of bacterium
Wikipedia - Actinomyces gerencseriae -- Species of bacterium
Wikipedia - Actinomyces naeslundii -- Species of bacterium
Wikipedia - Actinomyces radicidentis -- Species of bacterium
Wikipedia - Actinomycetales -- Order of Actinobacteria
Wikipedia - Actinophytocola xanthii -- Species of bacterium
Wikipedia - Actinoplanes abujensis -- Species of bacterium
Wikipedia - Actinoplanes atraurantiacus -- Species of bacterium
Wikipedia - Actinoplanes cibodasensis -- Species of bacterium
Wikipedia - Actinoplanes couchii -- Species of bacterium
Wikipedia - Actinoplanes friuliensis -- Species of bacterium
Wikipedia - Actinoplanes lichenis -- Species of bacterium
Wikipedia - Actinoplanes luteus -- Species of bacterium
Wikipedia - Actinoplanes nipponensis -- Species of bacterium
Wikipedia - Actinoplanes xinjiangensis -- Species of bacterium
Wikipedia - Actinopolyspora halophila -- Species of bacterium
Wikipedia - Actinopolyspora mortivallis -- Species of bacterium
Wikipedia - Actinopolyspora righensis -- Species of bacterium
Wikipedia - Actinopolyspora xinjiangensis -- Species of bacterium
Wikipedia - Actinoporus elegans -- Species of cnidarian
Wikipedia - Actinopyga miliaris -- Species of sea cucumber
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Wikipedia - Action at La Hogue (1692) -- During the Nine Years War an English fleet destroys beached French ships near Saint-Vaast-la-Hougue (1692)
Wikipedia - Action Bronson -- American rapper, writer, chef, and television presenter
Wikipedia - Action Button Entertainment -- American video game developer
Wikipedia - Action Comics -- American comic book
Wikipedia - Action Congress of Nigeria -- Political party
Wikipedia - Action Democratic Party (Nigeria) -- Political party in Nigeria
Wikipedia - Action description language
Wikipedia - Action in Chains -- sculpture by Aristide Maillol
Wikipedia - Action (newspaper) -- British newspaper(s) associated with fascism
Wikipedia - Action News -- American television newscast format
Wikipedia - Action of 13 January 1797 -- 1797 naval battle between the French and British
Wikipedia - Action of 13 May 1944 -- Naval battle during the Second World War
Wikipedia - Action of 16 May 1797 -- Naval battle near Tripoli, Libya
Wikipedia - Action of 17 July 1944 -- Submarine engagement in World War II
Wikipedia - Action of 22 September 1914 -- German U-boat ambush of British cruisers
Wikipedia - Action of 26 April 1944 -- Naval battle during the Second World War
Wikipedia - Action of 27 March 1942 -- Naval battle during the Second World War
Wikipedia - Action of 4 April 1941 -- Naval battle during the Second World War
Wikipedia - Action of 6 June 1942 -- Naval battle during the Second World War
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Wikipedia - Action of 7 February 1813 -- Naval battle between France and Britain
Wikipedia - Action of 9 February 1799 (South Africa) -- Minor naval engagement of the French Revolutionary Wars
Wikipedia - Action of Faial -- naval engagement during the Anglo-Spanish War
Wikipedia - Action Park -- American amusement park in New Jersey
Wikipedia - Action Party for Development -- Political party in the Central African Republic
Wikipedia - Action principle
Wikipedia - Action (Question Mark & the Mysterians album) -- Album by Question Mark & the Mysterians
Wikipedia - Actions against memorials in the United Kingdom during the George Floyd protests -- Protest-related actions
Wikipedia - Actions along the Matanikau -- Battles during the Guadalcanal campaign in WWII
Wikipedia - ActionSA -- South African political party
Wikipedia - ActionScript -- object-oriented programming language
Wikipedia - Action This Day (horse) -- American Thoroughbred racehorse
Wikipedia - Action (TV series) -- American comedy television series
Wikipedia - Actis Capital -- British investment firm focused on the private equity
Wikipedia - Activ8me -- Australian telecommunications carrier
Wikipedia - Activate (organisation) -- Former British political organisation
Wikipedia - Activating function -- Approximation of the effect of an electric field on neurons
Wikipedia - ActiveCampaign -- American software company
Wikipedia - Active center (polymer science) -- kinetic-chain carrier
Wikipedia - Active Directory Rights Management Services
Wikipedia - Active Duty (web site) -- American gay pornographic film studio
Wikipedia - Active Format Description -- Standard set of codes for television or set-top-box decoders
Wikipedia - Active imagination -- Conscious method of experimentation
Wikipedia - Active measures -- Term for the actions of political warfare conducted by the Soviet and Russian security services
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Wikipedia - Active Scripting
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Wikipedia - Activision Blizzard Studios -- American film and television production company
Wikipedia - Activision Blizzard -- American video game company
Wikipedia - Activision -- American video game publisher
Wikipedia - ActivTrak (software) -- cloud-based user activity monitoring software
Wikipedia - Act Naturally -- Original song written and composed by Johnny Russel and Voni Morrison
Wikipedia - Act of Canonical Communion with the Moscow Patriarchate
Wikipedia - Act of God (film) -- 2009 Canadian documentary about lightning strikes directed by Jennifer Baichwal
Wikipedia - Act of heroic charity
Wikipedia - Act of Independence of Central America -- Declaration of independence from Spain
Wikipedia - Act of Independence of Lithuania -- Proclamation restoring an independent State of Lithuania
Wikipedia - Act of Reprisal -- 1964 film
Wikipedia - Act of state doctrine -- Legal doctrine
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Wikipedia - Acton Castle -- Cornish historic building
Wikipedia - Acton, Georgia -- Unincorporated community in Harris County, Georgia, United States
Wikipedia - Acton, Ontario
Wikipedia - Act on Product Safety of Electrical Appliances and Materials -- Law governing electrical appliance safety in Japan
Wikipedia - Act-On -- American software company
Wikipedia - Actopan River -- river in Mexico
Wikipedia - Actoria gens -- Ancient Roman family
Wikipedia - Actress (musician) -- British electronic musician
Wikipedia - Acts25 -- Television station in Trinidad and Tobago
Wikipedia - Acts of repudiation -- Violence against critics of Cuban government
Wikipedia - Acts of Union 1707 -- Acts of Parliament creating the United Kingdom of Great Britain
Wikipedia - Acts of Union 1800 -- acts of the Parliaments of Great Britain and Ireland which united those two Kingdoms
Wikipedia - Acts of Worship (film) -- 2001 film by Rosemary Rodriguez
Wikipedia - Actuarial science
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Wikipedia - Actuarial
Wikipedia - Actuary -- Analyst of business risk and uncertainty
Wikipedia - Actua Sports -- Video game series
Wikipedia - Actus primus -- Phrase
Wikipedia - Act utilitarianism
Wikipedia - AcuaExpreso -- Ferry service between CataM-CM-1o and San Juan, Puerto Rico
Wikipedia - Acueducto de Ponce -- Historic gravity-based water supply system in Ponce, Puerto Rico
Wikipedia - AcuM-CM-1a Island -- A small island south of Point Rae, off the south coast of Laurie Island in the South Orkney Islands
Wikipedia - Acungui River -- River in Brazil
Wikipedia - Acunn and Riadh -- Celtic mythological heroes
Wikipedia - A Cup of Kindness (play) -- Play written by Ben Travers
Wikipedia - Acupuncture -- alternative medicine practice characterized as quackery by modern medical science.
Wikipedia - A Cure for Pokeritis -- 1912 film
Wikipedia - A Cure for Suffragettes -- 1913 American silent comedy film
Wikipedia - Acu River (Parana) -- River in Brazil
Wikipedia - A Current Affair (American TV program) -- American television newsmagazine program (1986-1996, 2005)
Wikipedia - Acute lymphoblastic leukemia -- Blood cancer characterised by overproduction of lymphoblasts
Wikipedia - Acute Misfortune -- 2018 Australian drama film about artist Adam Cullen, made by Thomas M. Wright
Wikipedia - Acute muscle soreness -- Muscle pain during exercise
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Wikipedia - Acute promyelocytic leukemia -- Subtype of acute myeloid leukaemia characterised by accumulation of promyelocytes
Wikipedia - Acute prostatitis -- Serious bacterial infection of the prostate gland
Wikipedia - Acute stress disorder -- Response to a terrifying, traumatic, or surprising experience
Wikipedia - Acyclic model -- Generalizes showing that two homology theories are isomorphic
Wikipedia - Ada Ameh -- Nigerian actress
Wikipedia - Ada Anderson -- 19th-century British athlete
Wikipedia - Ada Apa Dengan Cinta? 2 -- 2016 film directed by Riri Riza
Wikipedia - Adabay River -- River in Ethiopia
Wikipedia - Ada Belle Dement -- American educator
Wikipedia - Ada Bello -- Cuban American LGBT rights activist and medical laboratory researcher
Wikipedia - AdaBoost -- Adaptive boosting based machine learning algorithm
Wikipedia - Ada Booyens -- South African race walker
Wikipedia - Ada Calhoun -- American non-fiction author
Wikipedia - Ada Celeste Sweet -- American social reformer, humanitarian, editor
Wikipedia - Ada Clare -- American actress, writer, and feminist
Wikipedia - Ada-class corvette -- Turkish anti-submarine ships
Wikipedia - Adactylotis contaminaria -- Species of moth
Wikipedia - ADAC -- Largest motoring association in Europe
Wikipedia - Ada, Delta -- Isoko town in Delta State, southern Nigeria
Wikipedia - Ada Derana -- Sri Lanka television news channel and newscasts
Wikipedia - Adadia -- Village in Akwa Ibom State, Nigeria
Wikipedia - Adad-nirari III
Wikipedia - Adad-nirari II
Wikipedia - Adad-nirari I
Wikipedia - Ada Dwyer Russell -- American actress
Wikipedia - Ada Ehi -- Nigerian gospel singer
Wikipedia - Ada E. North -- first female State Librarian of Iowa
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Wikipedia - Adaeze Yobo -- Nigerian model
Wikipedia - Ada Ferrer -- American historian
Wikipedia - Ada Finifter -- American political scientist
Wikipedia - Ada Fisher -- American politician
Wikipedia - Adafruit Industries
Wikipedia - Adagio for Strings -- Musical composition by Samuel Barber
Wikipedia - Adah Almutairi -- American academic
Wikipedia - Ada Hayden -- American botanist, educator, curator and preservationist
Wikipedia - Adaina beckeri -- Species of plume moth
Wikipedia - Adaina bolivari -- Species of plume moth
Wikipedia - Adaina costarica -- Species of plume moth
Wikipedia - Adaina periarga -- Species of plume moth
Wikipedia - Adaina primulacea -- Species of plume moth
Wikipedia - Adaina propria -- Species of plume moth
Wikipedia - Adaina zephyria -- Species of plume moth
Wikipedia - Ada Information Clearinghouse
Wikipedia - Adai people -- Extinct Native American people
Wikipedia - Adair Hore -- British civil servant
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Wikipedia - Ada Jafri
Wikipedia - Adaja -- River in Spain
Wikipedia - Ada Jordan Pray -- American composer, teacher, and concert singer.
Wikipedia - Adakite -- A class of intermediate to felsic volcanic rocks containing low amounts of yttrium and ytterbium
Wikipedia - Ada KuchaM-EM-^Yova -- Czech orienteering competitor
Wikipedia - Ada Langworthy Collier -- American writer
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Wikipedia - Adalbert Stifter -- Austrian writer, poet, painter, and pedagogue
Wikipedia - A. Dale Kaiser -- American biologist
Wikipedia - Ada Leverson -- British writer
Wikipedia - Ada Limon -- American writer
Wikipedia - Ada Louise Huxtable -- American architecture writer
Wikipedia - Adalpahari railway station -- Railway station in West Bengal
Wikipedia - Adalrich, Duke of Alsace -- 7th-century Frankish nobleman
Wikipedia - Adalric of Gascony
Wikipedia - Adal Sultanate -- Former Somali kingdom and sultanate located in the Horn of Africa
Wikipedia - Ada Lunardoni -- American gymnast
Wikipedia - Adam-12 -- American television series 1968-1975
Wikipedia - Adam (2019 American film) -- 2019 film
Wikipedia - Adam7 algorithm
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Wikipedia - Adam Alexander (sportscaster) -- American television announcer
Wikipedia - Adam Amin -- American television and radio sportscaster
Wikipedia - Adam and Joe Go Tokyo -- BBC television series
Wikipedia - Adam and Joe (radio show) -- British comedy radio talk show
Wikipedia - Adam and Noah Brown -- American shipbuilders
Wikipedia - Adam and the Plants -- American rock band
Wikipedia - Adamantane -- Molecule with three connected cyclohexane rings arranged in the "armchair" configuration
Wikipedia - Adamantius -- 5th-century Greek physician and writer
Wikipedia - Adam Apple -- 19th century German American politician and state legislator.
Wikipedia - Adam Archibald -- Recipient of the Victoria Cross
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Wikipedia - Adam Arkin -- American actor and director
Wikipedia - Adam Arnold -- American comic book creator
Wikipedia - Adam Aron -- American businessman
Wikipedia - Adamastor Ocean -- A Precambrian "proto-Atlantic" ocean in the Southern Hemisphere
Wikipedia - Adamawa State House of Assembly -- Legislative arm of the government of Adamawa State of Nigeria
Wikipedia - Adamawa State -- State of Nigeria
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Wikipedia - Adam Back -- British cryptographer and cypherpunk
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Wikipedia - Adam Bakri -- Palestinian actor
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Wikipedia - Adam Barlow -- Fictional character from the British soap opera Coronation Street
Wikipedia - Adam Bartley -- American actor
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Wikipedia - Adam Becker -- American astrophysicist, author and science educator
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Wikipedia - Adam Beniquez -- Puerto Rican serial killer
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Wikipedia - Adam Bohling -- British film producer
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Wikipedia - Adam Brace -- British playwright
Wikipedia - Adam Braun -- American entrepreneur
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Wikipedia - Adam B. Resnick -- American businessman, author, and whistleblower
Wikipedia - Adam Bright -- Australian left-handed pitcher
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Wikipedia - Adam Brody -- American actor
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Wikipedia - Adam Christian Thebesius
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Wikipedia - Adam Clarke -- British theologian
Wikipedia - Adam Clawson -- American canoeist
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Wikipedia - Adam Clayton Powell Jr. -- American politician
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Wikipedia - Adam Davies (author) -- American author
Wikipedia - Adam Day -- American poet and critic
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Wikipedia - Adam de Everingham, 1st Baron Everingham -- 13th-14th century English noble
Wikipedia - Adam de Everingham, 2nd Baron Everingham -- 14th century English noble
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Wikipedia - Adam Duff O'Toole -- Irishman burned at the stake
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Wikipedia - Adam Faucett -- American singer-songwriter
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Wikipedia - Adam Film World -- American magazines about pornographic films
Wikipedia - Adam Fitzgerald -- American poet
Wikipedia - Adam Flowers -- American lyric tenor
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Wikipedia - Adam Forsythe -- In a British soap opera
Wikipedia - Adam Foundation Prize in Creative Writing -- International Institute of Modern Letters at Victoria University of Wellington Prize
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Wikipedia - Adam Gilchrist
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Wikipedia - Adam Gottlieb Weigen -- German pietist, theologian and animal rights writer
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Wikipedia - Adam Hann-Byrd -- American actor
Wikipedia - Adam Hargreaves -- English writer and illustrator (born 1963)
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Wikipedia - Adam Irigoyen
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Wikipedia - Adamos Adamou -- Cypriot politician
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Wikipedia - Adriano Garsia -- mathematician
Wikipedia - Adriano Goldschmied -- Italian fashion designer
Wikipedia - Adriano Lanza -- Italian modern pentathlete
Wikipedia - Adriano Luz -- Portuguese film and television actor
Wikipedia - Adriano Malori -- Italian road bicycle racer
Wikipedia - Adriano Martins -- Brazilian mixed martial arts fighter
Wikipedia - Adriano Moraes (fighter) -- Brazilian mixed martial arts fighter
Wikipedia - Adriano Moraes -- American bull rider
Wikipedia - Adriano Olivetti
Wikipedia - Adriano Paroli -- Italian politician
Wikipedia - Adriano Rimoldi -- Italian actor
Wikipedia - Adriano Silva -- Brazilian politician
Wikipedia - Adrian Otaegui -- Spanish golfer
Wikipedia - Adriano Tilgher (philosopher)
Wikipedia - Adrian Owen
Wikipedia - Adrian Pagan -- Australian economist
Wikipedia - Adrian Parker -- British modern pentathlete
Wikipedia - Adrian Parr -- Australian philosopher
Wikipedia - Adrian Pasdar -- American actor and director
Wikipedia - Adrian Paz Velazquez -- Mexican Paralympic athlete
Wikipedia - Adrian PeM-CM-1a -- Uruguayan politician
Wikipedia - Adrian Pennino -- Fictional character from Rocky series
Wikipedia - Adrian Petriw -- Canadian television, film and voice actor
Wikipedia - Adrian Pintea -- Romanian actor
Wikipedia - Adrian Piperi -- American shot putter
Wikipedia - Adrian Piper
Wikipedia - Adrian Ponce -- American scientist
Wikipedia - Adrian Popa -- Hungarian weightlifter
Wikipedia - Adrian Powell -- Australian canoeist
Wikipedia - Adrian Prakhov -- Russian art critic, archaeologist and art historian
Wikipedia - Adrian Przechewka -- Polish luger
Wikipedia - Adrian Puentes -- Cuban archer
Wikipedia - Adrian "Fletch" Fletcher -- Fictional character from the BBC medical dramas Casualty and Holby City
Wikipedia - Adrian "Wildman" Cenni -- American stuntman
Wikipedia - Adrian Raftery
Wikipedia - Adrian Ramsay -- Former Deputy Leader of the Green Party of England and Wales
Wikipedia - Adrian Rappoldi -- German violinist
Wikipedia - Adrian Richard Lewis -- American military historian
Wikipedia - Adrian Richardson -- Australian chef
Wikipedia - Adrian R. Krainer -- Uruguayan neuroscientist
Wikipedia - Adrian Robertson -- Australian judoka
Wikipedia - Adrian Room -- British toponymist and onomastician
Wikipedia - Adrian Sandu -- Romanian gymnast
Wikipedia - Adrian Sassoon -- British art dealer and gallerist
Wikipedia - Adrian Schiller -- British film, television, and theater actor
Wikipedia - Adrian Schwartz -- Israeli former backgammon player and convicted rapist
Wikipedia - Adrian Serrano -- American mixed martial arts fighter
Wikipedia - Adrian S. Fisher -- American lawyer
Wikipedia - Adrian Silva Moreno -- Mexican crime journalist and murder victim
Wikipedia - Adrian Smith (academic)
Wikipedia - Adrian Smith (architect) -- American architect
Wikipedia - Adrian Smith (politician) -- U.S. Representative from Nebraska
Wikipedia - Adrian Smith (statistician)
Wikipedia - Adrian Snodgrass -- Australian architect and Buddhist scholar
Wikipedia - Adrian Stead -- Olympic sailor from Great Britain
Wikipedia - Adrian Stokes (courtier) -- 16th-century English politician
Wikipedia - Adrian Stokes (critic) -- British art critic
Wikipedia - Adrian Stoughton -- English politician
Wikipedia - Adrian Swan -- Australian figure skater
Wikipedia - Adrian Tam -- American politician
Wikipedia - Adrian Tantari -- Australian politician
Wikipedia - Adrian Tchaikovsky -- British fantasy and science fiction author
Wikipedia - Adrian Thorpe (diplomat) -- British diplomat
Wikipedia - Adrian Tibaleka -- Ugandan politician
Wikipedia - Adrian Toader (pentathlete) -- Romanian modern pentathlete
Wikipedia - Adrian Tomine -- Artist
Wikipedia - Adrianus Barlandus -- Dutch historian
Wikipedia - Adrianus Bonebakker -- Dutch goldsmith, silversmith, and jeweller
Wikipedia - Adrianus Johannes Simonis -- Catholic cardinal
Wikipedia - Adrianus (poet) -- Ancient Greek poet
Wikipedia - Adrianus Sunarko -- 21st-century Indonesian Catholic bishop
Wikipedia - Adrianus Turnebus -- French classical scholar
Wikipedia - Adrianus van Korlaar -- Dutch sports shooter
Wikipedia - Adrianus -- 2nd-century Greek writer
Wikipedia - Adrianus Zwart -- Dutch painter
Wikipedia - Adrian Utley -- British guitarist
Wikipedia - Adrian Valles (pole vaulter) -- Spanish pole vaulter
Wikipedia - Adrian Vandenberg -- Dutch rock guitarist
Wikipedia - Adrian van Hilvarenbeek
Wikipedia - Adrian Vermeule -- American legal scholar
Wikipedia - Adrian Vicente -- Spanish taekwondo practitioner
Wikipedia - Adrian V. Stokes -- British computer scientist
Wikipedia - Adrian V
Wikipedia - Adrian Walsh -- Australian philosopher
Wikipedia - Adrian Warburton -- British World War II flying ace
Wikipedia - Adrian Wells -- British clinical psychologist
Wikipedia - Adrian White (equestrian) -- New Zealand equestrian
Wikipedia - Adrian Wielgat -- Polish speed skater
Wikipedia - Adrian Willaert -- French-Flemish composer and founder of the Venetian School
Wikipedia - Adrian Wojnarowski -- American sportswriter
Wikipedia - Adrian Woodley -- Canadian hurdler
Wikipedia - Adrian Woodruffe-Peacock -- English clergyman and ecologist
Wikipedia - Adrian Wooldridge
Wikipedia - Adrian Wyatt -- British physicist
Wikipedia - Adrian Younge -- American composer
Wikipedia - Adrian Young -- American drummer
Wikipedia - Adrian Zackheim -- American publisher
Wikipedia - Adrian Zenz -- German anthropologist
Wikipedia - Adrian Zielinski -- Polish weightlifter
Wikipedia - Adria Petty -- American film director
Wikipedia - Adriaphaenops -- Genus of beetles
Wikipedia - Adria Rae -- American pornographic actress
Wikipedia - Adri Arnaus -- Spanish golfer
Wikipedia - Adriatic campaign of 1807-1814 -- Campaign in the Napoleonic Wars
Wikipedia - Adriatic Plate -- A small tectonic plate in the Mediterranean
Wikipedia - Adriatic Sea -- Body of water between the Italian Peninsula and the Balkan Peninsula
Wikipedia - Adriatic
Wikipedia - Adriatik Hoxha -- Albanian shot putter
Wikipedia - Adria
Wikipedia - Adri Bleuland van Oordt -- Dutch painter and illustrator
Wikipedia - Adriean Videanu -- Romanian politician
Wikipedia - Adrien Albert
Wikipedia - Adrien Andre -- French politician
Wikipedia - Adrien Arcand -- Canadian Nazi sympathizer
Wikipedia - Adrien Atiman -- Roman Catholic catechist and medical doctor
Wikipedia - Adrien Auzout -- French astronomer
Wikipedia - Adrien Barthe -- French composer
Wikipedia - Adrien Bart -- French canoeist
Wikipedia - Adrien Bas -- French painter
Wikipedia - Adrien Borel -- French psychiatrist and psychoanalyst
Wikipedia - Adrien Brody -- American actor
Wikipedia - Adrien Costa -- American cyclist (born 1997)
Wikipedia - Adrien Courtois -- French racewalker
Wikipedia - Adrien Dauzats -- French painter (1804-1868)
Wikipedia - Adrien de Gerlache
Wikipedia - Adrien Deghelt -- Belgian hurdler
Wikipedia - Adrien de Noailles -- French duke
Wikipedia - Adriene K. Veninger -- Canadian artist
Wikipedia - Adrien Gilbert -- Canadian weightlifter
Wikipedia - Adrien Giraud -- French politician
Wikipedia - Adrien Gouteyron -- French politician
Wikipedia - Adrien Hardy -- French rower and Olympic gold medallist
Wikipedia - Adrien-Henri de Jussieu
Wikipedia - Adrien-Jean-Pierre Thilorier
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Wikipedia - Adrien Lavieille -- French painter
Wikipedia - Adrien Leroy -- French chess player
Wikipedia - Adrien Loir -- French bacteriologist
Wikipedia - Adrien-Marie Legendre -- French mathematician
Wikipedia - Adrien Morillas -- French motorcycle racer
Wikipedia - Adrien Mork -- French professional golfer
Wikipedia - Adrien Morot -- Canadian make-up artist
Wikipedia - Adrienna Jenkins -- American mixed martial arts fighter
Wikipedia - Adrienn Bende -- Hungarian racing driver and model
Wikipedia - Adrienn CsM-EM-^Qke -- Hungarian chess player
Wikipedia - Adrienne A. Jones -- American politician
Wikipedia - Adrienne Albert -- American composer
Wikipedia - Adrienne Bailon -- American singer, actress, television personality, and entrepreneur
Wikipedia - Adrienne Barbeau -- American actress
Wikipedia - Adrienne Bennett -- British sports shooter
Wikipedia - Adrienne Bolland -- Pioneering French aviatrix
Wikipedia - Adrienne Cahalan -- Australian sailor
Wikipedia - Adrienne Camp -- South African singer and songwriter
Wikipedia - Adrienne C. Lahti -- American behavioural neurobiologist
Wikipedia - Adrienne Clarke -- Australian botanist
Wikipedia - Adrienne Clarkson -- Canadian journalist and 26th Governor General of Canada
Wikipedia - Adrienne Cooper -- American musician
Wikipedia - Adrienne Corri -- Scottish actress
Wikipedia - Adrienne D'Ambricourt -- American actress
Wikipedia - Adrienne d'Aulnis de Bourouill -- Dutch lawyer
Wikipedia - Adrienne Edwards -- American curator, scholar, and writer.
Wikipedia - Adrienne Ellis -- Canadian-born American-actress
Wikipedia - Adrienne Fairhall -- Neuroscientist
Wikipedia - Adrienne Frantz -- American actress and singer-songwriter
Wikipedia - Adrienne Germain -- Women's health advocate
Wikipedia - Adrienne Gessner -- Austrian actress
Wikipedia - Adrienne Hill -- actress
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Wikipedia - Adrienne Jablanczy -- French economist
Wikipedia - Adrienne Johnson Kiriakis -- Fictional character
Wikipedia - Adrienne Jouclard -- French painter
Wikipedia - Adrienne J. Smith -- American psychologist
Wikipedia - Adrienne Juliger -- German fashion model
Wikipedia - Adrienne Keene -- American and Native American academic, writer, and activist
Wikipedia - Adrienne King -- American actor, dancer and painter
Wikipedia - Adrienne LaFrance -- American journalist
Wikipedia - Adrienne Lecouvreur (film) -- 1938 film
Wikipedia - Adrienne Lecouvreur (play) -- play by Ernest Legouve and Eugene Scribe
Wikipedia - Adrienne Lecouvreur -- French actress (1692-1730)
Wikipedia - Adrienne L. Kaeppler -- American anthropologist and curator
Wikipedia - Adrienne Lyle -- American equestrian
Wikipedia - Adrienne Martine-Barnes -- writer
Wikipedia - Adrienne Martyn -- New Zealand photographer (1950- )
Wikipedia - Adrienne Mayor -- Historian of ancient science
Wikipedia - Adrienne McNeil Herndon -- American actress, professor and activist
Wikipedia - Adrienne McQueen -- German actress
Wikipedia - Adrienne (painting) -- by Gustave Van de Woestyne
Wikipedia - Adrienne Pierce -- Canadian musician
Wikipedia - Adrienne Rich -- American poet, essayist and feminist
Wikipedia - Adrienne Roy -- American comics colorist
Wikipedia - Adrienne Ruth Hardham
Wikipedia - Adrienne Shelly -- American actress (1966-2006)
Wikipedia - Adrienne Stiff-Roberts -- American electrical engineer
Wikipedia - Adrienne von Speyr
Wikipedia - Adrienne Wilkinson -- American actress
Wikipedia - Adrienne Wu -- Canadian fashion designer
Wikipedia - Adrienn Nyeste -- Hungarian gymnast
Wikipedia - Adrienn Toth -- Hungarian modern pentathlete (born 1990)
Wikipedia - Adrien Ouellette -- Canadian politician
Wikipedia - Adrien Payn -- French novelist and playwright
Wikipedia - Adrien Piccot -- French ski mountaineer
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Wikipedia - Adrien Rougier -- French conductor and composer
Wikipedia - Adrien Sala -- Canadian politician
Wikipedia - Adrien Segal -- American artist
Wikipedia - Adrien Taquet -- French politician
Wikipedia - Adrien Vachette
Wikipedia - Adrift (2009 Brazilian film) -- 2009 film
Wikipedia - Adrift (2018 film) -- 2018 film
Wikipedia - Adrift in Soho
Wikipedia - Adrift (video game) -- 2016 video game
Wikipedia - AdriM-CM-+nne Broeckman-Klinkhamer -- Dutch artist
Wikipedia - Adrimus -- Genus of beetles
Wikipedia - Adriopea pallidata -- Genus of beetles
Wikipedia - Adrishtam -- 1939 film by S. D. S. Yogi
Wikipedia - Adrishta
Wikipedia - Adrishya
Wikipedia - Adris PlM-EM-+ksna -- Latvian bobsledder
Wikipedia - Adrit Roy -- Bengali film actor
Wikipedia - Adri van Es -- Dutch admiral
Wikipedia - Adri van Westerop -- Luxembourg chemist, author, and politician (1957-2009)
Wikipedia - A Drive into the Blue -- 1919 film
Wikipedia - Adriyan Rae -- American actress
Wikipedia - Adroanzi -- Guardian spirit in Lugbara mythology
Wikipedia - Ad-Rock -- American rapper, guitarist, and actor
Wikipedia - A Droga da ObediM-CM-*ncia -- Novel by Brazilian writer Pedro Bandeira
Wikipedia - ADR (treaty) -- United Nations treaty that governs transnational road transport of hazardous materials
Wikipedia - ADS amphibious rifle -- Russian bullpup assault rifle for combat divers
Wikipedia - AdS/CFT correspondence -- Duality between theories of gravity on anti-de Sitter space and conformal field theories
Wikipedia - Adscita bolivari -- Species of moth
Wikipedia - Adsorption refrigeration -- A refrigeration method
Wikipedia - A.D. Splivalo -- American politician
Wikipedia - A.D. The Bible Continues -- 2015 television miniseries
Wikipedia - ADT Inc. -- American security systems firm
Wikipedia - Adua and Her Friends -- 1960 film
Wikipedia - Adult animated television series in the United States -- Television genre
Wikipedia - Adultcentrism -- Exaggerated egocentrism of adults
Wikipedia - Adultery -- Type of extramarital sex
Wikipedia - Adult Film Association of America -- Pornographic film award
Wikipedia - Adulting (web series) -- American comedy-drama web series
Wikipedia - Adultism -- Discrimination favoring adults over children
Wikipedia - Adult Material -- British television series
Wikipedia - Adult Mom -- American pop band
Wikipedia - Adult Swim -- American nighttime programming block on Cartoon Network
Wikipedia - Adult Use of Marijuana Act -- 2016 California voter initiative that legalized recreational cannabis
Wikipedia - Adult -- Living organism that has reached sexual maturity
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Wikipedia - Adunni Bankole -- Nigerian businesswoman
Wikipedia - Adunni Oluwole -- Nigerian pre-independence politician and human rights activist
Wikipedia - Adur Gushnasp -- Major Zoroastrian sacred fire
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Wikipedia - Advaita Ashrama -- branch of the Ramakrishna Math
Wikipedia - Advaita Guru Parampara -- traditional list historical teachers of Advaita Vedanta
Wikipedia - Advaita Kala -- Indian author, screenwriter, and columnist
Wikipedia - Advaitanand Ji -- Indian spiritual guru
Wikipedia - Advaita Parivara -- succession of disciples descending from SrM-DM-+ Advaita M-DM-^@carya
Wikipedia - Advaita Vedanta -- school of Hindu philosophy; a classic path to spiritual realization
Wikipedia - Advance America (advocacy group) -- Conservative political advocacy group in Indiana
Wikipedia - Advance Auto Parts -- American auto parts retailer
Wikipedia - Advanced Access Content System -- Standard for content distribution and digital rights management
Wikipedia - Advanced Combat Optical Gunsight -- American series of telescopic sights manufactured by Trijicon
Wikipedia - Advanced Computerized Execution System -- NASDAQ subscription service
Wikipedia - Advanced driver-assistance systems -- Electronic systems that help the vehicle driver while driving or during parking
Wikipedia - Advanced Dungeons & Dragons (comics) -- Comic book series based on tabletop RPG
Wikipedia - Advanced Electric Propulsion System -- A spacecraft propulsion system by NASA
Wikipedia - Advanced Engineering Materials -- Journal of material science
Wikipedia - Advanced Materials and Processes Research Institute -- Research laboratory in Bhopal, Madhya Pradesh in India
Wikipedia - Advanced Micro Devices -- American multinational semiconductor company
Wikipedia - Advanced Numerical Research and Analysis Group
Wikipedia - Advanced Placement -- American program with college-level classes offered to high school students
Wikipedia - Advanced SEAL Delivery System -- Former Navy SEAL mini-sub deployed from submarines
Wikipedia - Advanced Warriors -- 2003 Interactive movie
Wikipedia - Advancement Project -- Civil rights advocacy organization
Wikipedia - Advancement Unification Party -- Defunct centre-right political party in South Korea
Wikipedia - Advance Publications -- American media company
Wikipedia - Advancing American Kidney Health -- American government initiative
Wikipedia - AdvanSix -- American chemical company
Wikipedia - Advent calendar -- Special calendar used to count the days of Advent in anticipation of Christmas
Wikipedia - Advent candle -- A candle marked with the days of December up to Christmas Eve
Wikipedia - AdventHealth -- American health care system
Wikipedia - Advent International -- US global private equity firm
Wikipedia - Adventist University of the Antilles -- Private, coeducational, Christian, and non-profit university in Mayaguez, Puerto Rico
Wikipedia - Advent:Publishers -- American publishing house
Wikipedia - Adventure (1945 film) -- 1945 American romantic drama film
Wikipedia - Adventure (1980 video game) -- Landmark Atari video game from 1980
Wikipedia - Adventure Activities Licensing Authority -- The licensing authority for outdoor activity centres for young people in Great Britain
Wikipedia - Adventure (Atari 2600)
Wikipedia - Adventure Comics -- Comic book series
Wikipedia - Adventure Girl -- 1934 American adventure documentary directed by Herman C. Raymaker
Wikipedia - Adventure in Diamonds -- 1940 film by George Fitzmaurice
Wikipedia - Adventure in Paris -- 1936 film
Wikipedia - Adventure International -- American video game publisher
Wikipedia - Adventure Island (water park) -- Water park located northeast of Tampa, Florida from Busch Gardens Tampa
Wikipedia - Adventure Links -- ACA-Accredited experiential education organization
Wikipedia - Adventure Park, Geelong -- Amusement and water park in Wallington, Victoria, Australia
Wikipedia - Adventure Publications -- Defunct American comic book publisher
Wikipedia - Adventure series (Willard Price) -- American children's book series
Wikipedia - Adventures in Odyssey -- Evangelical Christian radio drama and comedy series
Wikipedia - Adventures of a Private Eye -- 1977 film by Stanley Long
Wikipedia - Adventures of a Taxi Driver -- 1976 film by Stanley Long
Wikipedia - Adventures of Captain America
Wikipedia - Adventures of Superman (TV series) -- US 1950s television series
Wikipedia - Adventures with Rebbe Mendel -- Children's book series
Wikipedia - Adventure Time (1959 TV series) -- 1959-1975 live-action television show for children on WTAE TV-4 in Pittsburgh
Wikipedia - Adventure Time: Distant Lands -- American animated streaming television limited series
Wikipedia - Adventure Time: Pirates of the Enchiridion -- 2018 video game
Wikipedia - Adventure Time (season 10) -- Season of television series
Wikipedia - Adventure Time (season 9) -- Season of television series
Wikipedia - Adventure Time -- American animated television series
Wikipedia - Adventure -- Exciting or unusual experience
Wikipedia - Advent -- Christian church season
Wikipedia - Adversarial collaboration
Wikipedia - Adversarial information retrieval -- Information retrieval strategies in datasets
Wikipedia - Adversarial machine learning -- Research field that lies at the intersection of machine learning and computer security
Wikipedia - Adversarial queueing network
Wikipedia - Adversarial system
Wikipedia - Adversary (online algorithm)
Wikipedia - Adverse Effect Wage Rate -- Minimum wage for some US agricultural workers
Wikipedia - Adverse (film) -- Upcoming American film
Wikipedia - Advertising mail -- Distribution of advertising by direct mail or letterbox drop
Wikipedia - Advertising Standards Authority (South Africa) -- Consumer organization in South Africa
Wikipedia - Advertising Standards Authority (United Kingdom) -- Advertising regulation authority in the United Kingdom
Wikipedia - Advice in aspect-oriented programming
Wikipedia - A.D. Vision -- American entertainment company
Wikipedia - Advisory Committee on Human Radiation Experiments
Wikipedia - Advisory Council on Historic Preservation -- American federal government agency
Wikipedia - Ad Vitam -- French-language television series
Wikipedia - Advocaat -- Dutch alcoholic beverage featuring eggs
Wikipedia - AdvoCare -- American multi-level marketing company
Wikipedia - Advowson -- right in English law to nominate someone to an ecclesiastical benefice
Wikipedia - Adwaita Mallabarman -- Indian writer
Wikipedia - Adwa Pan-African University -- university in Adwa, Tigray, Ethiopia
Wikipedia - A. D. Watts -- American politician
Wikipedia - Adweek -- Weekly American advertising trade publication that was first published in 1979
Wikipedia - A Dweller on Two Planets -- Book by Frederick Spencer Oliver
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Wikipedia - Ady Barkan -- American activist and attorney
Wikipedia - Ady Berber -- Austrian actor
Wikipedia - Adze (folklore) -- African mythological creature
Wikipedia - A. Earl Hedrick -- American art director
Wikipedia - Aechmea fraseri -- Species of plant
Wikipedia - Aechmea 'Hellfire' -- Hybrid cultivar of the genus Aechmea in the Bromeliad family
Wikipedia - Aechmea nidularioides -- Species of plant
Wikipedia - AECOM -- American engineering firm
Wikipedia - AE Crime Central
Wikipedia - AEC Routemaster -- a British double-decker bus
Wikipedia - Aedesius of Alexandria
Wikipedia - Aedes scapularis -- Species of insect
Wikipedia - Aed (god) -- God in Irish mythology
Wikipedia - Aedicula -- Small shrine in ancient Roman religion
Wikipedia - Ae Dil Hai Mushkil (song) -- Song performed by Pritam
Wikipedia - Aedin Mincks -- American actor
Wikipedia - A. E. Doyle -- American architect
Wikipedia - Aedui -- Gallic tribe
Wikipedia - A. Edward Newton -- American writer, publisher and book collector
Wikipedia - A. Edward Nussbaum -- German-born American mathematician
Wikipedia - Aegean Airlines -- Flag carrier airline of Greece
Wikipedia - Aegiceras corniculatum -- species of plant in the family Primulaceae
Wikipedia - Aegirocassis -- Extinct genus of anomalocarids
Wikipedia - Aegir Ridge -- An extinct mid-ocean ridge in the far-northern Atlantic Ocean
Wikipedia - Aegis Defence Services -- British private military company
Wikipedia - Aegis Trust -- British anti-genocide NGO
Wikipedia - Aegis -- Shield, buckler, or breastplate of Athena and Zeus bearing the head of Medusa
Wikipedia - Aegle koekeritziana -- Species of moth
Wikipedia - Aegopodium podagraria -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Aegrotocatellus -- Genus of trilobites
Wikipedia - AEG -- 1883-1996 electrical equipment and aircraft manufacturer of Germany
Wikipedia - Aegyptosaurus -- Titanosaurid sauropod dinosaur genus from late Cretaceous Period
Wikipedia - A. E. Hotchner -- American writer
Wikipedia - A. E. Housman -- British classical scholar and poet (1859-1936)
Wikipedia - AEi Systems -- Engineering Company
Wikipedia - A. E. J. Collins -- English cricketer and soldier
Wikipedia - A. E. Kaye -- American sound engineer
Wikipedia - A. E. Lee -- American politician
Wikipedia - Aelfrida Tillyard -- British writer
Wikipedia - Aelia Eudocia -- Greek Eastern Roman Empress by marriage to Byzantine emperor Theodosius II (c.401-460)
Wikipedia - Aelianus Tacticus -- 2nd-century Greek military writer
Wikipedia - Aelius Aristides -- Ancient Greek (2nd century) rhetorician
Wikipedia - Aelius Dionysius -- 2nd-century Greek writer
Wikipedia - Aelius Herodianus -- 3rd-century Roman-Egyptian grammarian and writer
Wikipedia - Aelius Lampridius -- Historical Roman pseudo-author
Wikipedia - Aelius Marcianus -- 3rd-century Roman jurist
Wikipedia - A. Elizabeth Adams -- American zoologist
Wikipedia - AEL (motorcycle) -- Motorcycle and accessories dealer in Coventry, England
Wikipedia - Aelred of Rievaulx
Wikipedia - Aelric -- Northumbrian mason
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Wikipedia - Aemilia Hilaria -- Gallo-Roman physician
Wikipedia - Aemilia rubriplaga -- Species of moth
Wikipedia - Aemilius Sura -- Ancient Roman writer
Wikipedia - Aeneads -- In Roman mythology, the friends, family and companions of Aeneas
Wikipedia - Aeneas Mackintosh -- British Merchant Navy officer and Antarctic explorer
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Wikipedia - Aenetus scripta -- Species of moth
Wikipedia - Aengus -- Irish god of youth, love, and poetic inspiration
Wikipedia - Aenictus asperivalvus -- Species of ant
Wikipedia - Aenictus mauritanicus -- Species of ant
Wikipedia - Aenictus porizonoides -- Species of ant
Wikipedia - Aenigmatite -- Sapphirine supergroup, single chain inosilicate mineral
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Wikipedia - Aenon Bible College -- American college in Indiana
Wikipedia - Aeolidia libitinaria -- Species of sea slug
Wikipedia - Aeolis quadrangle -- One of a series of 30 quadrangle maps of Mars
Wikipedia - Aeolochroma mniaria -- Moth species found in Australia
Wikipedia - Aeonium canariense -- Species of flowering plant in the stonecrop family Crassulaceae
Wikipedia - Aeonium haworthii -- Species of flowering plant in the family Crassulaceae
Wikipedia - Aeonium tabuliforme -- Species of flowering plant in the stonecrop family Crassulaceae endemic to Tenerife
Wikipedia - Aeons (duo) -- Irish electronica duo
Wikipedia - Aequatorium rimachianum -- Species of plant
Wikipedia - Aeque principaliter
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Wikipedia - Aeranthes henricii -- Species of orchid
Wikipedia - Aerenicini -- Tribe of beetles
Wikipedia - Aerial (album)
Wikipedia - Aerial application -- Dispersal of chemicals from aircraft or helicopters
Wikipedia - Aerial archaeology -- The study of archaeological remains by examining them from altitude.
Wikipedia - Aerial Board of Control -- Fictional supranational organization created by Rudyard Kipling
Wikipedia - Aerial cartwheel
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Wikipedia - Aerial hoop
Wikipedia - Aerial lift -- Method of cable transport
Wikipedia - Aerial photography -- Taking images of the ground from the air
Wikipedia - Aerial refueling -- Procedure in which flying aircraft receive fuel from another aircraft
Wikipedia - Aerial Regional-scale Environmental Survey -- A 2008 proposal of a robotic Mars aircraft
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Wikipedia - Aerial root -- Root which grows above the ground
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Wikipedia - Aerial seeding -- Sowing seeds through aerial machinery
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Wikipedia - Aerial (skateboarding) -- Type of skateboarding trick
Wikipedia - Aerial stem modification
Wikipedia - Aerial straps
Wikipedia - Aerial toll house -- Disputed, controversial doctrine in the Eastern Orthodox Church, which states that after death the soul, on its way to heaven, goes through aerial toll houses where demons try to accuse the soul of the sins it commited and drag the soul to hell
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Wikipedia - Aerial warfare -- Combat involving aircraft
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Wikipedia - Aeriel Miranda -- American actress
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Wikipedia - Aerie (magazine) -- Literary magazine
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Wikipedia - Aerojet Rocketdyne Holdings -- American technology-based manufacturer
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Wikipedia - Aeronautica Imperialis -- 2007 miniatures wargame
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Wikipedia - Aeronautical engineering
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Wikipedia - Aeropuerto T4 (Madrid Metro) -- Madrid Metro station
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Wikipedia - Aerospace Engineering
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Wikipedia - Aerospace Research Systems, Inc -- American Aerospace Company
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Wikipedia - Aesculus -- Genus of flowering plants in the family Sapindaceae
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Wikipedia - Aesopus (historian) -- Ancient Greek historian
Wikipedia - A. E. Stallings -- American poet
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Wikipedia - Aesthetic medicine -- Broad term for specialties that focus on altering cosmetic appearance
Wikipedia - A. E. Sunderland -- American politician (1866-1940)
Wikipedia - Aeterna Dei sapientia -- 1961 encyclical on the unity of Christendom
Wikipedia - Aeterni Patris Filius
Wikipedia - Aeterni Patris
Wikipedia - Aethaloessa floridalis -- Species of moth
Wikipedia - Aethalopteryx atrireta -- Species of moth
Wikipedia - Aethecerinus -- Genus of beetles
Wikipedia - Aethelric of Deira
Wikipedia - Aether theories
Wikipedia - Aethes beatricella -- Species of moth
Wikipedia - Aethes eichleri -- Species of moth
Wikipedia - Aethes margaritana -- Species of moth
Wikipedia - Aethes margaritifera -- Species of moth
Wikipedia - Aethes mauritanica -- Species of moth
Wikipedia - Aethes moribundana -- Species of moth
Wikipedia - Aethiopsestis austrina -- Species of false owlet moth
Wikipedia - Aethlius (writer) -- Ancient Greek writer
Wikipedia - Aethusa cynapium -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Aetna Hill (Midlothian, Virginia house) -- Historical house in Virginia
Wikipedia - Aetna, Sharp County, Arkansas -- Human settlement in Arkansas, United States of America
Wikipedia - Aevolo -- American cycling team
Wikipedia - A. E. V. Richardson -- Australian scientist and agronomist
Wikipedia - AEW All Out -- All Elite Wrestling pay-per-view series
Wikipedia - AEW Double or Nothing -- All Elite Wrestling pay-per-view series
Wikipedia - AEW Full Gear -- All Elite Wrestling pay-per-view series
Wikipedia - AEW Fyter Fest -- All Elite Wrestling pay-per-view series
Wikipedia - AEW Revolution -- All Elite Wrestling pay-per-view series
Wikipedia - A Face in the Crowd (film) -- 1957 American drama film by Elia Kazan
Wikipedia - Afag Masud -- Azerbaijani writer
Wikipedia - Afagrilaxia -- Genus of beetles
Wikipedia - A Fairly Honourable Defeat -- Novel by Iris Murdoch
Wikipedia - Afaka syllabary -- Script
Wikipedia - Afamasaga Rico Tupai -- Samoan politician
Wikipedia - A Family Thing -- 1996 American film directed by Richard Pearce
Wikipedia - Afanasy Shchapov -- Russian historian
Wikipedia - Afan festival -- Nigerian annual cultural festivals
Wikipedia - Afansie Butelchin -- Romanian sprint canoer
Wikipedia - A Farewell to Arms (1957 film) -- 1957 American drama film by Charles Vidor
Wikipedia - Afarit el-asphalt -- 1996 Egyptian action thriller film
Wikipedia - Afar Triangle -- A geological depression caused by the Afar Triple Junction
Wikipedia - Afar Triple Junction -- Place where three tectonic rifts meet in East Africa
Wikipedia - Afatauri -- Village in Tahiti, French Polynesia
Wikipedia - A Favorita -- Brazilian telenovela by Joao Emanuel Carneiro
Wikipedia - A Favor to a Friend -- 1919 film by John Ince
Wikipedia - A.F. Cappelli Block -- Historic building
Wikipedia - Afcons Infrastructure -- Indian construction and engineering company
Wikipedia - Afdlin Shauki -- Malaysian actor, filem director, singer, songwriter, television presenter and comedian
Wikipedia - Afe Babalola University -- Nigerian university in Ado-Ekiti
Wikipedia - Afedena River -- River in the Tembien highlands of Ethiopia
Wikipedia - Afeez Agoro -- Nigerian Actor
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Wikipedia - A. Felix du Pont Jr. -- American businessman, aviator and philanthropist
Wikipedia - Aferim! -- 2015 film
Wikipedia - A Few Good Men -- 1992 American legal drama film by Rob Reiner
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Wikipedia - Affair in Trinidad -- 1952 film by Vincent Sherman
Wikipedia - Affair of the Diamond Necklace -- Scandal involving King Louis XVI of France and Marie Antoinette
Wikipedia - Affair of the Sausages -- Event that sparked the Reformation in Zurich
Wikipedia - Affairs of a Gentleman -- 1934 American drama film directed by Edwin L. Marin
Wikipedia - Affairs of Cappy Ricks -- 1937 film by Ralph Staub
Wikipedia - Affairs of the Heart (film) -- 2017 Nigerian Romance film
Wikipedia - Affect heuristic
Wikipedia - Affectional orientation
Wikipedia - Affect (psychology) -- Experience of feeling or emotion
Wikipedia - Afferbach -- River in Germany
Wikipedia - Affies Park -- Cricket ground
Wikipedia - Affine space -- Geometric structure that generalizes the Euclidean space
Wikipedia - Affine transformation -- Geometric transformation that preserves lines but not angles nor the origin
Wikipedia - Affine variety -- Algebraic variety defined within an affine space
Wikipedia - Affinger Bach -- River in Germany
Wikipedia - Affinity Gaming -- Private casino operator
Wikipedia - Affirmative action in the United States -- Set of laws, policies, guidelines and administrative practices which is "intended to end and correct the effects of a specific form of discrimination"
Wikipedia - Affirmative action -- Policy of promoting members of groups that have previously suffered from discrimination
Wikipedia - Afflicted (TV series) -- American docu-series on Netflix
Wikipedia - Affliction Clothing -- American clothing manufacturer
Wikipedia - Affluenza -- Negative socio-psychological effects of consumerism
Wikipedia - Affoltern am Albis railway station -- Railway station in Zurich, Switzerland
Wikipedia - Affricate consonant
Wikipedia - Affymetrix
Wikipedia - Afghan Americans -- Americans of Afghan birth or descent
Wikipedia - Afghan cameleers in Australia -- Camel drivers in Australia (c.1860s-1930s)
Wikipedia - Afghan (ethnonym) -- Historic term for ethnic Pashtun people
Wikipedia - Afghanistan A cricket team -- Cricket team
Wikipedia - Afghanistan national cricket team -- National sports team
Wikipedia - Afghanistan-Pakistan barrier -- Border barrier being constructed by Pakistan at the Durand Line
Wikipedia - Afghanistan women's national cricket team -- National cricket team
Wikipedia - Afghan literature -- Literature written or related to the Afghanistan
Wikipedia - Afghan National Police -- Primary national police force in Afghanistan
Wikipedia - Afghan rug -- A type of floor-covering
Wikipedia - Afghan Turk Maarif Schools -- Private school chain
Wikipedia - Afia Charles -- Antiguan sprint athlete
Wikipedia - AFI Catalog of Feature Films -- Project to list all commercially made and theatrically exhibited American motion pictures
Wikipedia - AFI Conservatory -- American graduate film school
Wikipedia - Afida Turner -- French-American singer, actress (born 1976)
Wikipedia - Afilando los cuchillos -- Puerto Rico 2019 protest song
Wikipedia - AFI Life Achievement Award -- Award given by the American Film Institute
Wikipedia - A Fine Companion -- 1633 play written by Shackerley Marmion
Wikipedia - AFI's 100 Years...100 Thrills -- Wikimedia list article
Wikipedia - AFI Silver -- Movie theater in Silver Spring, Maryland
Wikipedia - Afiya Shehrbano Zia -- Pakistani feminist researcher, writer and activist
Wikipedia - AFL-CIO -- Federation of American trade unions
Wikipedia - A Flickering Truth -- 2015 film by Pietra Brettkelly
Wikipedia - A Flintstones Christmas Carol -- 1994 Flintstones Christmas special
Wikipedia - A flor de piel (TV series) -- Spanish-language telenovela
Wikipedia - A Florida Feud -- 1909 film directed by Sidney Olcott
Wikipedia - A. F. M. Akhtaruddin -- Bangladeshi cricket umpire
Wikipedia - AfM-CM-+rdita Vevecka Priftaj -- Albanian physicist
Wikipedia - A. F. Moritz -- Canadian poet
Wikipedia - AFN Berlin -- American military radio and television station in West Berlin
Wikipedia - Afognak -- Island in Alaska, United States of America
Wikipedia - Afon Aber -- River in Gwynedd, Wales
Wikipedia - Afon Angell -- River in Gwynedd, Mid Wales
Wikipedia - Afon Ceirig -- River in Mid Wales
Wikipedia - Afon Cerist -- River in Wales
Wikipedia - Afon Colwyn -- River in Gwynedd, Wales
Wikipedia - Afon Crai -- River in Wales
Wikipedia - Afon Deri -- River in Mid Wales
Wikipedia - Afon Dulas -- River in Wales
Wikipedia - Afon Dyffryn Gwyn -- River in Gwynedd, Wales
Wikipedia - Afon Eden -- River in Gwynedd, Wales
Wikipedia - Afon Fathew -- River in Gwynedd, Wales
Wikipedia - Afon Glaslyn -- River in Gwynedd, Wales
Wikipedia - Afon Hepste -- river in the United Kingdom
Wikipedia - Afon Llafar (Dee) -- River in Gwynedd, Wales
Wikipedia - Afon Llafar -- River in Snowdonia, Wales
Wikipedia - Afon Llyfnant -- river in Wales
Wikipedia - Afon Llyfni -- River in North Wales
Wikipedia - Afon Mawddach -- River in Gwynedd, Wales
Wikipedia - Afon Meillionen -- River in Gwynedd, Wales
Wikipedia - Afon Ogwen -- River in Wales
Wikipedia - Afon Rhythallt -- River in Gwynedd, Wales
Wikipedia - Afon Seiont -- River in Gwynedd, Wales
Wikipedia - Afonso Pena International Airport -- Airport serving Curitiba, Brazil
Wikipedia - Afonso, Prince Imperial of Brazil
Wikipedia - Afontova Gora -- Complex of archaeological sites in Siberia
Wikipedia - Afon Tryweryn -- River in the United Kingdom
Wikipedia - A Fool There Was (1915 film) -- 1915 American silent film
Wikipedia - A Forca do Querer -- Brazilian telenovela by Gloria Perez
Wikipedia - A-Force -- Comic book series
Wikipedia - A Forgotten Spot -- Song performed by American composer Lin-Manuel Miranda
Wikipedia - A fortiori argument
Wikipedia - Afrabothris -- Genus of beetles
Wikipedia - Afraid to Love -- 1927 film by Edward H. Griffith
Wikipedia - Aframomum corrorima -- species of plant in the family Zingiberaceae
Wikipedia - Afranius Syagrius -- Roman politician
Wikipedia - A. Frederick Meyerson -- American politician
Wikipedia - A. Fredric Leopold -- American lawyer and politician
Wikipedia - Africa (1930 film) -- 1930 film
Wikipedia - Africa (2019 film) -- 2019 film
Wikipedia - Africa Adventure -- 1954 American documentary film directed by Robert C. Ruark
Wikipedia - Africa Before Dark -- 1928 film
Wikipedia - Africa, Center of the World -- 1981 studio album by Roy Ayers
Wikipedia - Africa Centres for Disease Control and Prevention -- Public health agency
Wikipedia - Africa Coast to Europe (cable system) -- Optical-fiber submarine cable system
Wikipedia - Africa Confidential -- African newsletter in London
Wikipedia - Africa Cuff Title -- German World War II campaign award
Wikipedia - Africa Cup of Nations
Wikipedia - Africa Cup
Wikipedia - Africadalli Sheela -- 1986 film by Dwarakish
Wikipedia - Africa Eco Race -- Northern Africa annual rally raid
Wikipedia - Africa Express (film) -- 1975 film
Wikipedia - Africa (goddess)
Wikipedia - Africa Hinterland
Wikipedia - Africa Hitech -- Music group
Wikipedia - Africa Illustrious Award -- African award show
Wikipedia - Africa Independent Television -- Private television network in Nigeria
Wikipedia - Africa Inland Mission -- Organization
Wikipedia - Africa Liberal Network
Wikipedia - Africalpe nubifera -- Species of moth
Wikipedia - Africa Magic Viewers' Choice Awards -- Africa Magic Viewers' Choice Awards (AMVCA) is an annual accolade presented by Multichoice recognizing outstanding achievement in television and film.
Wikipedia - Africa Magic -- Pay TV channel
Wikipedia - Africa Morocco Link -- Ferry company
Wikipedia - Africa Movie Academy Award for Best Animation -- Award Ceremony
Wikipedia - Africa Muslim Party -- Political party in South Africa
Wikipedia - African Academy of Languages -- Pan-African organization for the harmonization of Africa's languages
Wikipedia - Africanacetus -- Extinct genus of beaked whale
Wikipedia - African Action Congress -- Political party in Nigeria
Wikipedia - African Airlines Association -- African industry association
Wikipedia - African-American architects -- Wikimedia list article
Wikipedia - African American Civil War Memorial Museum -- Memorial and Museum in Washington, DC
Wikipedia - African-American dance
Wikipedia - African-American English -- Set of English dialects primarily spoken by most black people in the United States
Wikipedia - African-American heritage of presidents of the United States -- Claims and debunked claims of African-American heritage
Wikipedia - African-American LGBT community -- A minority within the LGBT community
Wikipedia - African-American literature
Wikipedia - African-American middle class
Wikipedia - African-American Music Appreciation Month -- Annual celebration of African-American music in the United States
Wikipedia - African-American music -- Musical traditions of African American people
Wikipedia - African-American names
Wikipedia - African-American philosophy
Wikipedia - African-American Shakespeare Company -- Theatre company in San Francisco
Wikipedia - African Americans in Africa -- History of African-American settlement in Africa
Wikipedia - African Americans in Ghana -- Demographic resident in Ghana
Wikipedia - African-American studies -- Study of the history, culture, and politics of black people from the United States
Wikipedia - African-Americans
Wikipedia - African Americans -- Racial or ethnic group in the United States with African ancestry
Wikipedia - African-American upper class
Wikipedia - African American Vernacular English
Wikipedia - African-American Vernacular English
Wikipedia - African-American veterans lynched after World War I -- African Americans who were lynched in the U.S.
Wikipedia - African American
Wikipedia - African-American
Wikipedia - African American women in computer science
Wikipedia - African-American women in computer science
Wikipedia - African-American women in medicine
Wikipedia - African-American women's suffrage movement
Wikipedia - African and Malagasy Union -- Organization
Wikipedia - African Anthropologist -- Journal
Wikipedia - Africana philosophy -- Philosophical movement
Wikipedia - African archaeology -- Archaeology conducted in Africa
Wikipedia - African armyworm -- Species of moth
Wikipedia - African Artists' Foundation -- Organization
Wikipedia - African art -- Art from indigenous Africans or the African continent
Wikipedia - Africanaspis -- Extinct genus of placoderm from Late Devonian South Africa
Wikipedia - Africana studies
Wikipedia - Africana womanism -- Ideology focused on women of African descent
Wikipedia - African Bank Limited -- South African commercial bank
Wikipedia - African Bible University (Uganda) -- Private Christian university in Uganda
Wikipedia - African Biodiversity & Conservation -- South African peer-reviewed open access scientific journal
Wikipedia - African black duck -- Species of bird
Wikipedia - African black soap -- Kind of soap originating in West Africa
Wikipedia - African black swift -- Species of bird
Wikipedia - African blue basil
Wikipedia - African buffalo -- Bovine species
Wikipedia - African bush elephant -- Species of mammal
Wikipedia - African Change Academy -- Political party in South Africa
Wikipedia - African cherry -- Disambiguation page
Wikipedia - African Christian Democratic Party -- Political party in South Africa
Wikipedia - African clawless otter -- none
Wikipedia - African collared dove -- Species of bird
Wikipedia - African communalism -- Societal archetype
Wikipedia - African Company of Merchants -- Chartered company operating in the British gold coast
Wikipedia - African Congress of Democrats -- Political party from South Africa
Wikipedia - African Content Movement -- Political party from South Africa
Wikipedia - African Continental Free Trade Area -- free trade area founded in 2018 with trade commencing as of 1 January 2021
Wikipedia - African continent
Wikipedia - African Convention on the Conservation of Nature and Natural Resources -- Continent-wide agreement signed in 1968 in Algiers
Wikipedia - African Covenant -- Political party from South Africa
Wikipedia - African crake -- A bird in the rail family that breeds in most of sub-Saharan Africa.
Wikipedia - African Cricket Association
Wikipedia - African cuckoo -- Species of bird
Wikipedia - African cuisine
Wikipedia - African Democratic Change -- Political party from South Africa
Wikipedia - African Democratic Congress -- Political party in Nigeria
Wikipedia - African Democratic Party of Guinea -- Political party in Guinea
Wikipedia - African Democratic Rally (Burkina Faso) -- Political party in Burkina Faso
Wikipedia - African Development Bank -- Multilateral development finance institution
Wikipedia - African Diaspora Archaeology Newsletter -- Scholarly newsletter
Wikipedia - African diaspora religions
Wikipedia - African Diaspora
Wikipedia - African diaspora -- People descending from native sub-Saharan Africans living outside Africa
Wikipedia - African Distillers -- Zimbabwean producer of alcoholic beverages
Wikipedia - African dodger -- U.S. carnival game: throwing things at a black man
Wikipedia - African elephant
Wikipedia - African empires -- Umbrella term for some pre-colonial African kingdoms
Wikipedia - African Express Airways -- Somali airline
Wikipedia - African Federation for Emergency Medicine -- International medical organization of Africa
Wikipedia - African feminism
Wikipedia - African finfoot -- Species of bird
Wikipedia - African firefinch -- Species of bird
Wikipedia - African forest elephant -- One of two living African elephant species (Loxodonta cyclotis)
Wikipedia - African Forum for Reconstruction -- Political party in Gabon
Wikipedia - African French -- Generic name of the varieties of a French language
Wikipedia - African Games
Wikipedia - African Geodetic Reference Frame -- Project designed to unify the many geodetic reference frames of Africa
Wikipedia - African golden cat -- Small wild cat
Wikipedia - African Great Lakes -- Series of lakes in the Rift Valley
Wikipedia - African green pigeon -- Species of bird
Wikipedia - African grey woodpecker -- Species of bird
Wikipedia - African historiography
Wikipedia - African history
Wikipedia - African Hunting Holiday -- 2008 film
Wikipedia - African Independent Congress -- Political party from South Africa
Wikipedia - African Invertebrates -- Scientific journal
Wikipedia - African iron overload -- Hemochromatosis characterized by a predisposition to iron loading that is exacerbated by excessive intake of dietary iron, commonly related to consumption of tradition beer brewed in non-galvanized steel drums
Wikipedia - Africanist (Spain) -- Proponents of strong involvement of Spain in Africa
Wikipedia - African jacana -- Species of bird
Wikipedia - African Journal of Marine Science -- A peer-reviewed scientific journal covering all disciplines of marine science
Wikipedia - African Leadership Academy -- Premier Pan-African high school in South Africa
Wikipedia - African Leaders Malaria Alliance -- Government organization in New York
Wikipedia - African leopard -- Leopard subspecies
Wikipedia - African Liberation Forces of Mauritania -- Paramilitary organization in Mauritania
Wikipedia - African Library and Information Associations and Institutions -- Non-profit organization based in Ghana
Wikipedia - African literature
Wikipedia - African mammoth -- Species of mammal (fossil)
Wikipedia - African Mantungwa Community -- Political party in South Africa
Wikipedia - African marsh rat -- Species of rodent
Wikipedia - African Medicines Agency -- Proposed agency of the African Union
Wikipedia - African Methodist Episcopal Church -- Predominantly African-American Christian denomination
Wikipedia - African Methodist Episcopal Zion Church -- Predominantly African American Christian denomination
Wikipedia - African Movement for Development and Progress -- Political party in Benin
Wikipedia - African National Congress -- Political party in South Africa
Wikipedia - African National Congress Youth League
Wikipedia - African nationalism
Wikipedia - Africano (2001 film) -- 2001 Egyptian adventure comedy film by Amr Arafa
Wikipedia - African Office Worker -- Japanese manga series
Wikipedia - African olive pigeon -- Species of bird
Wikipedia - African openbill -- Species of bird
Wikipedia - African oystercatcher -- A large near-threatened wading species of bird redident on the shores of South Africa
Wikipedia - African palm swift -- Species of bird
Wikipedia - African Party for the Independence of Cape Verde -- Political party in Cape Verde
Wikipedia - African Party for the Independence of Guinea and Cape Verde -- Political party in Guinea-Bissau
Wikipedia - African Party for the Independence of the Masses -- Political party in Senegal
Wikipedia - African People's Convention -- Political party in South Africa
Wikipedia - African People's Socialist Party -- Far-left pan-Africanist organization in the United States
Wikipedia - African Peoples Union -- Political party in Cameroon
Wikipedia - African people
Wikipedia - African philosophy
Wikipedia - African piculet -- Species of bird
Wikipedia - African pitta -- Species of bird
Wikipedia - African plum -- Disambiguation page
Wikipedia - African Political Organization
Wikipedia - African Political Systems
Wikipedia - African Pygmies -- Group of ethnicities native to Central Africa
Wikipedia - African pygmy goose -- Species of bird
Wikipedia - African rail -- Species of bird
Wikipedia - African reference alphabet -- Set of 60 letters (in the latter edition), used for writing various African languages; initially proposed in 1978 and revised in 1982
Wikipedia - African Regroupment Party - Renewal -- Political party in Senegal
Wikipedia - African Regroupment Party - Senegal -- Political party in Senegal
Wikipedia - African Renaissance Unity Party -- Political party from South Africa
Wikipedia - African Renaissance
Wikipedia - African Resistance Movement
Wikipedia - African Review -- Ghanaian magazine
Wikipedia - African Rite
Wikipedia - African river martin -- A migratory passerine bird of the swallow family
Wikipedia - African Science Academy -- School in Accra, Ghana
Wikipedia - African sculpture
Wikipedia - African Security Congress -- South African political party
Wikipedia - Africans in Guangzhou -- Africans who reside in Guangzhou
Wikipedia - African skimmer -- Species of bird
Wikipedia - African Slave Trade Patrol
Wikipedia - African slave trade
Wikipedia - African sleeping sickness
Wikipedia - African snipe -- Species of bird
Wikipedia - African socialism -- Belief in sharing economic resources in a traditional African way, as distinct from classical socialism
Wikipedia - African socialist
Wikipedia - African Society for Bioinformatics and Computational Biology
Wikipedia - African Solidarity for Democracy and Independence -- Political party in Mali
Wikipedia - African Spir
Wikipedia - African studies
Wikipedia - African Study Monographs
Wikipedia - African superswell -- Geological region of exceptional tectonic uplift
Wikipedia - African Surface -- A land surface formed by erosion covering large swathes of Africa
Wikipedia - African swamphen -- Species of bird
Wikipedia - African swine fever
Wikipedia - African Theatre (Cape Town) -- Building that was a theatre in Cape Town, South Africa
Wikipedia - African Theological Archministry -- Charitable and spiritual nonprofit organization
Wikipedia - African theology -- Christian theology from an African cultural perspective
Wikipedia - African Transformation Movement -- South African political party (e. 2019)
Wikipedia - African Treasure -- 1952 film directed by Ford Beebe
Wikipedia - African trypanosomiasis -- Parasitic disease
Wikipedia - African Union Methodist Protestant Church
Wikipedia - African Union Mission in Burundi -- African Union military force deployed to Burundi in 2003
Wikipedia - African Union of Railways
Wikipedia - African Union Passport -- Common passport document for citizens of African Union member states
Wikipedia - African Union -- Superanational union
Wikipedia - African United Democratic Party -- Eswatini political party
Wikipedia - African violet
Wikipedia - African wattled lapwing -- Species of bird
Wikipedia - African wildcat -- Small wild cat
Wikipedia - African Writing Today -- Anthology of postcolonial African literature
Wikipedia - Africa Oye -- Festival of African music in the United Kingdom
Wikipedia - Africa, Prelude to Victory -- 1942 film
Wikipedia - Africa Province, Roman Empire
Wikipedia - Africa Province
Wikipedia - Africa (province)
Wikipedia - Africa Renewal University -- Private Christian university in Uganda
Wikipedia - Africa (Roman province) -- Roman province in Northern Africa
Wikipedia - Africa Scout Region (World Organization of the Scout Movement) -- Divisional office of the World Scout Bureau headquartered in Nairobi, Kenya
Wikipedia - Africa's Next Top Model -- Television series
Wikipedia - Africa Speaks! -- 1930 film
Wikipedia - Africa Squeaks -- 1940 film
Wikipedia - Africa Star -- UK military campaign medal for WW2
Wikipedia - Africa (Toto song) -- 1981 Toto song
Wikipedia - Africa Tsoai -- South African actor and sound engineer
Wikipedia - Africa United (2005 film) -- 2005 film by Olaf de Fleur
Wikipedia - Africa United (2010 film) -- 2010 film by Deborah Gardner-Paterson
Wikipedia - Africa University -- Private United Methodist-related institution
Wikipedia - Africa
Wikipedia - Africa World Airlines -- Ghanaian commercial airline
Wikipedia - Africell Uganda -- Ugandan telecommunications company
Wikipedia - Africell -- West African telecommunications company
Wikipedia - Africodytes -- Genus of beetles
Wikipedia - Africophilus -- Genus of beetles
Wikipedia - Afric Simone -- Mozambican musician (born 1956)
Wikipedia - Africville Apology -- 2010 formal government pronouncement in Halifax, Canada
Wikipedia - Africville -- Neighborhood in Halifax in Canada
Wikipedia - Afridi -- Farsi tribe mostly present in Pakistan
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Wikipedia - A Friendly Husband -- 1923 film by John G. Blystone
Wikipedia - A Friend of Cupid -- 1925 film
Wikipedia - A Friend of Mine (2011 film) -- 2011 film
Wikipedia - A Friend of the Deceased -- 1997 film
Wikipedia - AfriForum -- South African non-governmental organization
Wikipedia - Afrighids -- Khwarezmian Iranian dynasty that ruled over Khwarezm from 305-995 CE
Wikipedia - A Frightful Blunder -- 1913 film
Wikipedia - Afrihili -- Language
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Wikipedia - Afrikaanse Idols
Wikipedia - Afrikaans grammar
Wikipedia - Afrikaans language
Wikipedia - Afrikaans phonology -- System of sounds for the Afrikaans language
Wikipedia - Afrikaans -- West Germanic language spoken in South Africa and Namibia
Wikipedia - Afrikaans Wikipedia
Wikipedia - Afrika (artist) -- Russian artist
Wikipedia - Afrika Bambaataa -- American DJ, record producer and activist
Wikipedia - Afrikan Alliance of Social Democrats -- Political party from South Africa
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Wikipedia - Afrikaner Calvinism
Wikipedia - Afrikaner nationalism
Wikipedia - Afrikaner Party
Wikipedia - Afrikaner rebellion
Wikipedia - Afrikaner self-determination Party -- South African far-right political party
Wikipedia - Afrikaners Landgenote -- South African Afrikaner folk song
Wikipedia - Afrikaners -- Southern African ethnic group descended from predominantly Dutch settlers
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Wikipedia - Afrikaner
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Wikipedia - Afrikan Nikolaevich Krishtofovich
Wikipedia - Afrikan Spir
Wikipedia - Afrikan tM-CM-$hti -- 1951 Finnish board game
Wikipedia - Afrikanych -- 1970 film
Wikipedia - Afrika-Studiecentrum, Leiden
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Wikipedia - Afrin Ali -- Indian politician
Wikipedia - Afrin Dam -- dam in northwest Syria
Wikipedia - Afringi Festival -- Festival of the people of Yeji
Wikipedia - AFRINIC -- Regional Internet registry for Africa
Wikipedia - Afrin, Syria -- City in Syria
Wikipedia - Afriqiyah Airways Flight 209
Wikipedia - Afrique-sur-Seine -- 1955 French film
Wikipedia - Afriski -- Ski resort in Lesotho
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Wikipedia - Afrixalus fornasini -- Species of amphibian
Wikipedia - Afro-American religion
Wikipedia - Afro-Asian Peoples' Solidarity Conference, 1957 -- 1957 political conference in Cairo, Egypt
Wikipedia - Afroasiatic languages -- Large language family of Africa and West Asia
Wikipedia - Afro-Bahamians -- Bahamians of African descent
Wikipedia - Afrobeats -- Umbrella term for contemporary West African pop music, distinct from Afrobeat
Wikipedia - Afrobeat -- West African music genre, distinct from Afrobeats
Wikipedia - Afro-Brazilians -- Racial or ethnic group of Brazilians with African ancestry
Wikipedia - Afro B -- British DJ and musician
Wikipedia - Afro-Caribbean leftism
Wikipedia - Afro-Caribbean
Wikipedia - Afroccrisis -- Genus of beetles
Wikipedia - Afrocentric
Wikipedia - Afrocentrism -- African ethnocentrism
Wikipedia - Afrocneros -- A genus of fruit flies in the family Tephritidae
Wikipedia - Afro-Colombians -- Colombian people of African descent
Wikipedia - Afroditi Grigoriadou -- Greek actress
Wikipedia - Afrodryas leda -- Butterfly of the family Pieridae
Wikipedia - Afroedura gorongosa -- Species of African gecko
Wikipedia - Afroeurydemus -- Genus of leaf beetles from Africa
Wikipedia - Afrofuturism
Wikipedia - Afroguatteria -- Genus of Annonaceae plants
Wikipedia - Afrolicious -- American dance-fusion collective
Wikipedia - Afroman -- American rapper and musician
Wikipedia - Afro-Mexicans -- Mexicans of predominantly African descent
Wikipedia - Afro-Nicaraguans -- Nicaraguans of African descent
Wikipedia - Afro-Panamanians -- Racial or ethnic group in Panama with African ancestry
Wikipedia - Afrophidia -- Clade of snakes comprising large and venomous species
Wikipedia - Afrophobia -- Fear or hatred of African people
Wikipedia - Afropop Worldwide -- American public radio program
Wikipedia - Afro-Puerto Ricans -- Racial or ethnic group in Puerto Rico with African ancestry
Wikipedia - Afropunk Festival -- American black music festival
Wikipedia - Afroscoparia -- Genus of moths
Wikipedia - Afrotyphlops chirioi -- Species of reptile
Wikipedia - Afrotyphlops liberiensis -- Species of reptile
Wikipedia - Afrovivella -- Genus of flowering plants
Wikipedia - Afsar Amed -- Indian writer
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Wikipedia - Afshar experiment
Wikipedia - Afsharid dynasty -- Iranian royal dynasty of Turkic origin
Wikipedia - Afshar (tribe) -- Oghuz Turkic tribe
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Wikipedia - After All (Delerium song) -- Song by Delerium
Wikipedia - After America -- Non-fiction book published in the U.S.
Wikipedia - After Darkness (2019 film) -- 2019 American-Mexican science fiction film by Batan Silva
Wikipedia - After Dark (TV series)
Wikipedia - Afterdepolarization -- Abnormal depolarizations of cardiac myocytes
Wikipedia - After Earth -- 2013 American science fiction action adventure film directed by M. Night Shyamalan
Wikipedia - After Five in the Forest Primeval -- 1996 film
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Wikipedia - After Hours (1958 British TV series) -- 1958 British TV series
Wikipedia - After Hours (manga) -- Japanese manga series
Wikipedia - After Hours (novel) -- 1979 Edwin Torres crime novel
Wikipedia - Afterimage (film) -- 2016 film
Wikipedia - Afterimage (magazine) -- Journal of contemporary art, culture, and politics
Wikipedia - AfterImage -- Filipino rock band
Wikipedia - Afterimage -- Image that continues to appear in the eyes after a period of exposure to the original image
Wikipedia - Afterlife (Nocturnal Rites album) -- 2000 album
Wikipedia - After Life (TV series) -- British streaming television series created by Ricky Gervais
Wikipedia - Afterlife (TV series) -- British television series created by Stephen Volk
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Wikipedia - Aftermarket (merchandise) -- Market for replacement parts, upgrade and maintenance original equipment
Wikipedia - AfterMASH -- 1980s American comedy TV series; sequel to M*A*S*H
Wikipedia - Aftermath (2017 film) -- 2017 American thriller film
Wikipedia - Aftermath Entertainment -- American record label
Wikipedia - Aftermath of World War I -- Period after the conclusion of World War I
Wikipedia - After Romeo -- American band
Wikipedia - After School Dice Club -- Japanese manga series
Wikipedia - After School Satan -- An after school program project created as an alternative to Christian-based after school groups.
Wikipedia - After Sex (2007 film) -- 2007 film by Eric Amadio
Wikipedia - Aftershock: Earthquake in New York -- 1999 miniseries directed by Mikael Salomon
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Wikipedia - After the Dance (film) -- 1935 American drama film directed by Leo Bulgakov
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Wikipedia - After the Development of Agriculture -- Calendar era, according to which 2000 CE is 10000 A.D.A. (M-bM-^@M-^fter the development of agricultureM-bM-^@M-^])
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Wikipedia - Agama gracilimembris -- Species of lizard
Wikipedia - A Game at Chess -- Play written by Thomas Middleton
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Wikipedia - Agano-class cruiser -- Cruiser class of the Imperial Japanese Navy
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Wikipedia - Agapanthus -- Genus of flowering plants in the family Amaryllidaceae
Wikipedia - Agape, Chionia, and Irene -- Christian martyr saints of Thessalonica
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Wikipedia - Agaricocrinus -- Genus of echinoderms
Wikipedia - Agaricomycetes -- Class of fungi
Wikipedia - Agaricomycetidae -- Subclass of fungi
Wikipedia - Agaricomycotina -- Subdivision of fungi
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Wikipedia - Agaricus campestris -- Species of fungus
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Wikipedia - Agdash District -- District of Azerbaijan
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Wikipedia - Age Discrimination in Employment Act of 1967 -- United States labor law
Wikipedia - Age disparity in sexual relationships -- Difference of ages of individuals in sexual relationships
Wikipedia - Age fabrication -- Misrepresenting a person's age
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Wikipedia - Ageism -- Stereotyping or discrimination due to age
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Wikipedia - Agence France-Presse -- International news agency headquartered in Paris
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Wikipedia - Agenoria (mythology)
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Wikipedia - Age of Aquarius
Wikipedia - Age of criminal responsibility in Australia -- Factors relating to the age of criminal responsibility in Australia, currently 10 years old
Wikipedia - Age of criminal responsibility -- Maximum age at which a child is incapable of committing criminal offences
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Wikipedia - Age of Empires -- Real-time strategy video game series
Wikipedia - Age of Enlightenment -- European cultural movement of the 17th, 18th, and 19th centuries
Wikipedia - Age of majority -- Threshold of adulthood as it pertains to law
Wikipedia - Age of Pericles
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Wikipedia - Aggie Appleby, Maker of Men -- 1933 film by Mark Sandrich
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Wikipedia - Agglomerative hierarchical clustering
Wikipedia - Agglomerin -- Bacterial metablolites
Wikipedia - Agglutination -- Process in linguistic morphology derivation in which complex words are formed by stringing together morphemes without changing them in spelling or phonetics
Wikipedia - Agglutinative language -- Type of synthetic language with morphology that primarily uses agglutination
Wikipedia - Aggravated felony -- Category of criminal offense
Wikipedia - Aggravation (board game) -- strategy board game, variant of Pachisi
Wikipedia - Aggravation (law) -- Any circumstance which increases the guilt or enormity or adds to its injurious consequences of a crime or tort
Wikipedia - Aggregate (composite) -- Inert material with sufficient compressive strength and appropriate size distribution added as load to a composite
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Wikipedia - A Girl, a Guy and a Gob -- 1941 film by Richard Wallace
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Wikipedia - Agladrillia aureola -- Species of sea snail
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Wikipedia - AGM-176 Griffin -- American lightweight, precision-guided munition
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Wikipedia - Agmondisham Vesey (died 1785) -- Irish politician and landowner
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Wikipedia - Agnidra specularia -- Species of hook-tip moth
Wikipedia - Agnidra tigrina -- Species of hook-tip moth
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Wikipedia - Agonopterix alpigena -- Species of moth
Wikipedia - Agonopterix alstroemeriana -- Species of moth
Wikipedia - Agonopterix angelicella -- Species of moth
Wikipedia - Agonopterix arctica -- Species of moth
Wikipedia - Agonopterix arenella -- Species of moth
Wikipedia - Agonopterix aspersella -- Species of moth
Wikipedia - Agonopterix assimilella -- Species of moth
Wikipedia - Agonopterix astrantiae -- Species of moth
Wikipedia - Agonopterix atomella -- Species of moth
Wikipedia - Agonopterix banatica -- Species of moth
Wikipedia - Agonopterix bipunctosa -- Species of moth
Wikipedia - Agonopterix broennoeensis -- Species of moth
Wikipedia - Agonopterix budashkini -- Species of moth
Wikipedia - Agonopterix cachritis -- Species of moth
Wikipedia - Agonopterix cadurciella -- Species of moth
Wikipedia - Agonopterix capreolella -- Species of moth
Wikipedia - Agonopterix carduella -- Species of moth
Wikipedia - Agonopterix cervariella -- Species of moth
Wikipedia - Agonopterix chironiella -- Species of moth
Wikipedia - Agonopterix ciliella -- Species of moth
Wikipedia - Agonopterix cluniana -- Species of moth
Wikipedia - Agonopterix cnicella -- Species of moth
Wikipedia - Agonopterix comitella -- Species of moth
Wikipedia - Agonopterix conterminella -- Species of moth
Wikipedia - Agonopterix crassiventrella -- Species of moth
Wikipedia - Agonopterix curvilineella -- Species of moth
Wikipedia - Agonopterix curvipunctosa -- Species of moth
Wikipedia - Agonopterix cyrniella -- Species of moth
Wikipedia - Agonopterix doronicella -- Species of moth
Wikipedia - Agonopterix dumitrescui -- Species of moth
Wikipedia - Agonopterix ferocella -- Species of moth
Wikipedia - Agonopterix ferulae -- Species of moth
Wikipedia - Agonopterix flurii -- Species of moth
Wikipedia - Agonopterix fruticosella -- Species of moth
Wikipedia - Agonopterix furvella -- Species of moth
Wikipedia - Agonopterix graecella -- Species of moth
Wikipedia - Agonopterix heracliana -- Species of moth
Wikipedia - Agonopterix hippomarathri -- Species of moth
Wikipedia - Agonopterix hypericella -- Species of moth
Wikipedia - Agonopterix iliensis -- Species of moth
Wikipedia - Agonopterix inoxiella -- Species of moth
Wikipedia - Agonopterix irrorata -- Species of moth
Wikipedia - Agonopterix kuznetzovi -- Species of moth
Wikipedia - Agonopterix laterella -- Species of moth
Wikipedia - Agonopterix leucadensis -- Species of moth
Wikipedia - Agonopterix ligusticella -- Species of moth
Wikipedia - Agonopterix liturosa -- Species of moth
Wikipedia - Agonopterix melancholica -- Species of moth
Wikipedia - Agonopterix mendesi -- Species of moth
Wikipedia - Agonopterix miyanella -- Species of moth
Wikipedia - Agonopterix multiplicella -- Species of moth
Wikipedia - Agonopterix nanatella -- Species of moth
Wikipedia - Agonopterix nervosa -- Species of moth
Wikipedia - Agonopterix nodiflorella -- Species of moth
Wikipedia - Agonopterix ocellana -- Species of moth
Wikipedia - Agonopterix oinochroa -- Species of moth
Wikipedia - Agonopterix ordubadensis -- Species of moth
Wikipedia - Agonopterix pallorella -- Species of moth
Wikipedia - Agonopterix parilella -- Species of moth
Wikipedia - Agonopterix perstrigella -- Species of moth
Wikipedia - Agonopterix petasitis -- Species of moth
Wikipedia - Agonopterix propinquella -- Species of moth
Wikipedia - Agonopterix pupillana -- Species of moth
Wikipedia - Agonopterix purpurea -- Species of moth
Wikipedia - Agonopterix putridella -- Species of moth
Wikipedia - Agonopterix quadripunctata -- Species of moth
Wikipedia - Agonopterix robiniella -- Species of moth
Wikipedia - Agonopterix rotundella -- Species of moth
Wikipedia - Agonopterix rutana -- Species of moth
Wikipedia - Agonopterix scopariella -- Species of moth
Wikipedia - Agonopterix selini -- Species of moth
Wikipedia - Agonopterix senecionis -- Species of moth
Wikipedia - Agonopterix seraphimella -- Species of moth
Wikipedia - Agonopterix silerella -- Species of moth
Wikipedia - Agonopterix socerbi -- Species of moth
Wikipedia - Agonopterix squamosa -- Species of moth
Wikipedia - Agonopterix straminella -- Species of moth
Wikipedia - Agonopterix subpropinquella -- Species of moth
Wikipedia - Agonopterix subumbellana -- Species of moth
Wikipedia - Agonopterix thapsiella -- Species of moth
Wikipedia - Agonopterix thurneri -- Species of moth
Wikipedia - Agonopterix tschorbadjiewi -- Species of moth
Wikipedia - Agonopterix umbellana -- Species of moth
Wikipedia - Agonopterix vendettella -- Species of moth
Wikipedia - Agonopterix yeatiana -- Species of moth
Wikipedia - Agonoriascus -- Genus of beetles
Wikipedia - Agonorites -- Genus of beetles
Wikipedia - Agonum melanarium -- species of insect
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Wikipedia - Agony (dying) -- State experienced by a living entity before dying
Wikipedia - Agony (TV series) -- British television series
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Wikipedia - Agorist
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Wikipedia - Agostino Gaetano Riboldi
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Wikipedia - Agrionympha -- Genus of moths in family Micropterigidae
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Wikipedia - AGRIS
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Wikipedia - Agroecology -- The study of ecological processes in agriculture
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Wikipedia - Agrostemma -- Genus of flowering plants in the carnation family Caryophyllaceae
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Wikipedia - Albert Ball -- Recipient of the Victoria Cross, British World War I flying ace
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Wikipedia - Albert Butler -- American politician
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Wikipedia - Albert College (Dublin) -- Former agricultural college, now the main campus of Dublin City University
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Wikipedia - Albert Fox -- American chess player
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Wikipedia - Albert Friedrich Speer -- German architect
Wikipedia - Albert Fritz -- South African politician
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Wikipedia - Albert Gallatin -- American politician, diplomat, and scholar
Wikipedia - Albert Galliton Harrison -- American politician
Wikipedia - Albert Gall -- American politician
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Wikipedia - Albert Gillespie -- Australian cricketer and Royal Air Force officer
Wikipedia - Albert Gill -- Recipient of the Victoria Cross
Wikipedia - Albert Gonzalez -- American computer hacker and criminal
Wikipedia - Albert Goodwin (artist) -- British landscape artist
Wikipedia - Albert Gore Sr. -- American politician from Tennessee
Wikipedia - Albert Goring -- German businessman
Wikipedia - Albert Gottfried Dietrich -- German botanist (1795-1856)
Wikipedia - Albert Graf -- Austrian luger
Wikipedia - Albert Grajales -- American INTERPOL officer
Wikipedia - Albert Gran -- American actor
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Wikipedia - Albert Hazen Wright
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Wikipedia - Albert Herring -- 1947 opera by Benjamin Britten
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Wikipedia - Albert Hibbs -- American mathematician and scientist, The Voice of JPL
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Wikipedia - Albert I, Duke of Bavaria
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Wikipedia - Albert IV, Duke of Bavaria
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Wikipedia - Albert Kawal -- American athlete and coach (1912-1990)
Wikipedia - Albert Kempster -- British sport shooter
Wikipedia - Albert Kenrick Fisher
Wikipedia - Albert Kerr (canoeist) -- British canoeist
Wikipedia - Albert Kesselring -- German Luftwaffe Generalfeldmarschall during World War II
Wikipedia - Albert King (umpire) -- South African cricket umpire
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Wikipedia - Alberto Salazar -- Cuban-born American long-distance runner, and later, track coach
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Wikipedia - Alberto Selva -- Captain Regent of San Marino (2008)
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Wikipedia - Alberto Valdes -- Mexican equestrian
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Wikipedia - Albert Parker (director) -- American film director
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Wikipedia - Albert Pearce -- American politician and member of the Vermont State House of Representatives
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Wikipedia - Albert Prince -- Canadian politician
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Wikipedia - Albert Rosellini -- American politician and 15th Governor of Washington
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Wikipedia - Albert Russell (director) -- American director
Wikipedia - Albert Russo -- Belgian writer
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Wikipedia - Albert Schonhofer -- German catholic priest and canon
Wikipedia - Albert Schwarz -- American mathematician
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Wikipedia - Albert S. D'Agostino -- American art director
Wikipedia - Albert Seabi -- South African politician
Wikipedia - Albert Shanker -- American labor leader
Wikipedia - Albert Shelton -- American missionary
Wikipedia - Albert Siklos -- Hungarian composer
Wikipedia - Albert Simonin -- French writer
Wikipedia - Albert Simons -- American architect
Wikipedia - Albert Sleeper -- American politician
Wikipedia - Albert Snider -- American horse racing jockey
Wikipedia - Albert Somit -- American political scientist
Wikipedia - Albertsons -- American grocery chain
Wikipedia - Albert Sorby Buxton -- British painter and historian
Wikipedia - Albert Spaggiari -- French criminal
Wikipedia - Albert Spencer (gymnast) -- British gymnast
Wikipedia - Albert Sprott -- American athlete
Wikipedia - Albert S. Rogell -- American film director
Wikipedia - Albert S. Ross -- American architect
Wikipedia - Albert Stanburrough Cook -- American philologist
Wikipedia - Albert Stanley, 1st Baron Ashfield -- British-American businessman and politician
Wikipedia - Albert Starr -- American surgeon
Wikipedia - Albert Stevens -- subject of radiation experiment
Wikipedia - Albert Stinson -- American musician
Wikipedia - Albert Szatola -- Hungarian equestrian
Wikipedia - Albert Tebbit -- British speed skater



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