classes ::: difficulties,
children ::: MISSING NAME - related to "why read Savitri" and "Savitri (ode)" but this point is on rather answering Q1 of why remember, particular to bring about a full-remembrance., sin (quotes)
branches ::: Assassin, blessing, insincerity, missing, missing books, missing here, MISSING NAME, missing words, sin, Sincerity, single, the Crossing, unceasingly
see also :::

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


object:sin
class:difficulties


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

TOPICS
sin_(quotes)
sin_(quotes)
SEE ALSO


AUTH

BOOKS
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Bhagavata_Purana
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
Choosing_Simplicity__A_Commentary_On_The_Bhikshuni_Pratimoksha
City_of_God
Collected_Fictions
Collected_Poems
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Enchiridion
Epigrams_from_Savitri
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Heart_of_Matter
How_to_Free_Your_Mind_-_Tara_the_Liberator
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Know_Yourself
Kosmic_Consciousness
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Yoga
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
Magick_Without_Tears
Mantras_Of_The_Mother
Meditation__The_First_and_Last_Freedom
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
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Path_to_Peace__A_Guide_to_Managing_Life_After_Losing_a_Loved_One
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Spiral_Dynamics
The_7_Habits_of_Highly_Effective_People
The_Archetypes_and_the_Collective_Unconscious
The_Bible
the_Book
the_Book_of_God
The_Book_of_Light
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom
The_Castle_of_Crossed_Destinies
The_Categories
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_Golden_Bough
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Mother_With_Letters_On_The_Mother
The_Odyssey
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Republic
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Universe_in_a_Single_Atom__The_Convergence_of_Science_and_Spirituality
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Words_Of_Long_Ago
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III

IN CHAPTERS TITLE
03.10_-_Sincerity
05.23_-_The_Base_of_Sincerity
07.30_-_Sincerity_is_Victory
08.01_-_Choosing_To_Do_Yoga
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
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_The_Crossing_of_the_First_Threshold
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.083_-_Choosing_an_Object_for_Concentration
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.2.04_-_Sincerity
1.23_-_Improvising_a_Temple
13.06_-_The_Passing_of_Satyavan
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.69_-_Original_Sin
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
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
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-03-26_-_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
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
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
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1955-02-16_-_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
1955-04-13_-_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
1955-06-08_-_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
1955-07-13_-_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
1955-11-09_-_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
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-02-08_-_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
1956-07-18_-_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
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-12-05_-_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
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1.at_-_Crossing_the_Bar
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_The_Disinterment
1.fs_-_The_Eleusinian_Festival
1.hcyc_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_21_-_Since_I_abruptly_realized_the_unborn_(from_The_Shodoka)
1.jr_-_During_the_day_I_was_singing_with_you
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-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.lb_-_Amusing_Myself
1.lla_-_Coursing_in_emptiness
1.lovecraft_-_Christmas_Blessings
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mb_-_passing_through_the_world
1.mb_-_the_passing_spring
1.nmdv_-_When_I_see_His_ways,_I_sing
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
1.pbs_-_Epigram_II_-_Kissing_Helena
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_The_Rude_Wind_Is_Singing
1.pbs_-_To_Constantia-_Singing
1.poe_-_The_City_Of_Sin
1.rmr_-_Losing
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_Passing_Breeze
1.sv_-_Song_of_the_Sanyasin
1.wby_-_Responsibilities_-_Closing
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
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.whitman_-_Cavalry_Crossing_A_Ford
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_For_Him_I_Sing
1.whitman_-_I_Hear_America_Singing
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Still,_Though_The_One_I_Sing
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
2.05_-_Blessings
2.06_-_Two_Tales_of_Seeking_and_Losing
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
3.01_-_Sincerity
3.04_-_The_Crossing_of_the_Return_Threshold
3.07_-_ON_PASSING_BY
34.06_-_Hymn_to_Sindhu
4.2.03_-_The_Birth_of_Sin
4.2.4.12_-_The_Psychic_and_Uneasiness
4.4.2.02_-_Ascension_or_Rising_above_the_Head
7.08_-_Sincerity
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_B
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
000_-_Humans_in_Universe
0.00_-_Introduction
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_Introduction
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_-_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_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
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_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
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_-_Principle_and_Personality
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
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_-_The_Descent_into_Night
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_-_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_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_-_The_House_of_the_Spirit_and_the_New_Creation
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
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
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
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
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
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.17_-_To_the_Heights-XVII
04.20_-_To_the_Heights-XX
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.27_-_To_the_Heights-XXVII
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.36_-_To_the_Heights-XXXVI
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
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_-_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
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
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_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
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
05.22_-_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
05.31_-_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
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
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
06.35_-_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
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
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
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.34_-_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
07.42_-_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
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.13_-_Thought_and_Imagination
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?
08.24_-_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
08.36_-_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
09.04_-_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
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
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_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
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
1.00_-_Gospel
1.00_-_Gospel_Preface
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
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.14_-_Night_and_Day
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_-_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_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
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_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
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_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_The_World_and_Our_World
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
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
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
10.27_-_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_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
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_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
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_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_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_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_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_-_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_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
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_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
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_-_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_-_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_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_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
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_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_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_-_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_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
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_-_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_Literal_Qabalah
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_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_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_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_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
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
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_-_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
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.04_-_Philosophy
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
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_-_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_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
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
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
11.11_-_The_Ideal_Centre
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_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
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_Master_of_the_Work
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_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Further_Magical_Aids
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_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_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_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
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_Pentacle,_Lamen_or_Seal
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_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
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
1.1.4_-_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_-_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_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_PRAYER
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
1.17_-_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_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
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_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_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_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_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_-_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_Time
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
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
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_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
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_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
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_-_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_-_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_-_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
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
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.
1.3.2.01_-_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
1.34_-_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
1.3.5.02_-_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
14.02_-_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_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.44_-_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
1.48_-_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
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
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
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.09_-_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
1.77_-_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
19.05_-_The_Fool
19.06_-_The_Wise
19.08_-_Thousands
19.09_-_On_Evil
1912_11_02p
1912_11_19p
1912_11_26p
1912_12_03p
1912_12_05p
1912_12_10p
1913_02_08p
1913_03_13p
1913_05_11p
1913_06_15p
1913_08_16p
1913_08_17p
1913_11_28p
1913_11_29p
1913_12_16p
1913_12_29p
19.13_-_Of_the_World
1914_01_05p
1914_01_09p
1914_01_10p
1914_01_11p
1914_01_12p
1914_01_19p
1914_01_24p
1914_01_30p
1914_01_31p
1914_02_01p
1914_02_10p
1914_02_12p
1914_02_15p
1914_02_20p
1914_02_21p
1914_02_22p
1914_03_06p
1914_03_18p
1914_03_21p
1914_03_22p
1914_03_23p
1914_03_25p
1914_03_30p
1914_04_02p
1914_04_08p
1914_04_13p
1914_04_23p
1914_04_28p
1914_05_04p
1914_05_09p
1914_05_12p
1914_05_15p
1914_05_16p
1914_05_20p
1914_05_23p
1914_05_24p
1914_05_29p
1914_05_31p
1914_06_04p
1914_06_13p
1914_06_14p
1914_06_17p
1914_06_20p
1914_06_21p
1914_06_25p
1914_06_29p
1914_06_30p
1914_07_06p
1914_07_10p
1914_07_21p
1914_07_22p
1914_07_25p
1914_07_31p
1914_08_03p
1914_08_20p
1914_08_24p
1914_09_06p
1914_09_09p
1914_09_10p
1914_09_16p
1914_09_22p
1914_09_28p
1914_10_07p
1914_10_11p
1914_11_08p
1914_12_10p
19.14_-_The_Awakened
1915_01_17p
1915_03_04p
1915_03_07p
1915_04_19p
1915_05_24p
1915_07_31p
1915_11_07p
1915_11_26p
19.15_-_On_Happiness
1916_01_23p
1916_06_07p
1916_11_28p
1916_12_04p
1916_12_08p
1916_12_12p
1916_12_20p
1916_12_21p
1916_12_24p
1917_01_05p
1917_03_31p
1917_04_07p
1917_04_09p
1917_04_10p
1917_04_28p
1917_07_13p
1917_11_25p
1918_07_12p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
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
1933_12_23p
1936_08_21p
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
1951-01-15_-_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
1951-04-05_-_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
1953-03-25
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
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
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
1955-04-04
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
1955-06-09
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
1955-09-15
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
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_-_First_Supramental_Manifestation_-_The_Golden_Hammer
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
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
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
1956-04-20
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
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
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
1956-09-14
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
1956-10-07
1956-10-08
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
1956-10-28
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
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
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
1957-02-20_-_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
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
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
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
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
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-18
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-09-11_-_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
1957-11-12
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
1957-12-13
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1957-12-21
1958-01-01
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
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-03a
1958-02-03b_-_The_Supramental_Ship
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
1958-02-25
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-07
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
1958-04-03
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_The_secret_of_Nature
1958-05-10
1958-05-11_-_the_ship_that_said_OM
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-30
1958-06-04_-_New_birth
1958-06-06_-_Supramental_Ship
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-05
1958-07-06
1958-07-16_-_Is_religion_a_necessity?
1958-07-19
1958-07-21
1958-07-23
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
1958-08-09
1958-08-12
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
1958-08-30
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-16_-_OM_NAMO_BHAGAVATEH
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
1958-10-04
1958-10-06
1958-10-08_-_Stages_between_man_and_superman
1958-10-10
1958_10_10
1958-10-17
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-25_-_to_go_out_of_your_body
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-08
1958-11-11
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-14
1958_11_14
1958-11-15
1958_11_21
1958-11-22
1958-11-26
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-11-27_-_Intermediaries_and_Immediacy
1958_11_28
1958_12_05
1958-12-15_-_tantric_mantra_-_125,000
1958-12-28
1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
1959-01-06
1959-01-14
1959-01-21
1959-01-27
1959-01-31
1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
1959-05-19_-_Ascending_and_Descending_paths
1959-05-25
1959-05-28
1959-06-03
1959-06-07
1959-06-08
1959-06-13a
1959-06-17
1959-06-25
1959-07-09
1959-07-14
1959-08-11
1959-10-06_-_Sri_Aurobindos_abode
1959-10-15
1959-11-25
1960_01_05
1960_01_20
1960_01_27
1960-01-28
1960_02_17
1960-03-03
1960_03_09
1960_04_07?_-_28
1960-04-13
1960-04-20
1960_04_20
1960_04_27
1960_05_04
1960-05-16
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1960-05-24_-_supramental_flood
1960_05_25
1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
1960-06-03
1960_06_03
1960-06-04
1960-06-07
1960-06-11
1960_06_22
1960-06-Undated
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1960_07_13
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
1960-08-20
1960_08_24
1960-08-27
1960_08_27
1960-09-20
1960-10-02b
1960-10-11
1960-10-15
1960-10-19
1960-10-22
1960-10-25
1960-10-30
1960-11-08
1960-11-12
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1960-11-15
1960-12-13
1960-12-17
1960-12-20
1960-12-31
1961-01-10
1961-01-12
1961-01-17
1961_01_18
1961-01-22
1961-01-24
1961-01-27
1961_01_28
1961-01-29
1961-02-04
1961-02-07
1961-02-11
1961-02-14
1961-02-18
1961-02-25
1961-03-04
1961-03-07
1961-03-11
1961_03_11_-_58
1961-03-14
1961-03-17
1961_03_17_-_57
1961-03-21
1961-03-25
1961-03-27
1961-04-07
1961-04-12
1961-04-15
1961-04-18
1961-04-25
1961_04_26_-_59
1961-04-29
1961-05-12
1961-05-19
1961_05_21?_-_62
1961_05_22?
1961-06-02
1961-06-06
1961-06-24
1961-06-27
1961-07-04
1961-07-07
1961-07-12
1961-07-15
1961-07-18
1961_07_18
1961_07_27
1961-07-28
1961-08-02
1961-08-05
1961-08-08
1961-08-11
1961-08-18
1961-08-25
1961-09-03
1961-09-10
1961-09-30
1961-10-02
1961-10-15
1961-10-30
1961-11-05
1961-11-06
1961-11-07
1961-11-12
1961-12-16
1961-12-20
1961-12-23
1962-01-09
1962_01_12
1962-01-12_-_supramental_ship
1962-01-21
1962_01_21
1962-01-27
1962-02-03
1962_02_03
1962-02-06
1962-02-24
1962-02-27
1962_02_27
1962-03-03
1962-03-06
1962-03-11
1962-03-13
1962-04-03
1962-05-13
1962-05-15
1962-05-18
1962-05-22
1962-05-24
1962_05_24
1962-05-27
1962-05-29
1962-05-31
1962-06-02
1962-06-06
1962-06-09
1962-06-12
1962-06-16
1962-06-20
1962-06-23
1962-06-27
1962-06-30
1962-07-04
1962-07-07
1962-07-11
1962-07-14
1962-07-18
1962-07-21
1962-07-25
1962-07-28
1962-08-04
1962-08-08
1962-08-14
1962-08-18
1962-08-25
1962-08-28
1962-08-31
1962-09-05
1962-09-08
1962-09-15
1962-09-18
1962-09-26
1962-09-29
1962-10-06
1962_10_06
1962-10-12
1962_10_12
1962-10-24
1962-10-27
1962-10-30
1962-11-07
1962-11-14
1962-11-17
1962-11-20
1962-11-27
1962-11-30
1962-12-04
1962-12-08
1962-12-12
1962-12-15
1962-12-19
1962-12-22
1962-12-25
1962-12-28
1963-01-12
1963-01-14
1963_01_14
1963-02-15
1963-02-19
1963-02-21
1963-02-23
1963-03-06
1963_03_06
1963-03-09
1963-03-13
1963-03-16
1963-03-19
1963-03-23
1963-03-27
1963-03-30
1963-04-06
1963-04-20
1963-04-22
1963-04-25
1963-05-03
1963-05-11
1963-05-18
1963-05-22
1963-05-25
1963-05-29
1963-06-12
1963-06-15
1963-06-19
1963-06-22
1963-06-26a
1963-06-29
1963-07-03
1963-07-06
1963-07-10
1963-07-13
1963-07-17
1963-07-20
1963-07-24
1963-07-27
1963-07-31
1963-08-03
1963-08-07
1963-08-10
1963_08_11?_-_94
1963-08-21
1963-08-24
1963-08-28
1963-08-31
1963-09-04
1963-09-07
1963-09-18
1963-09-21
1963-09-25
1963-09-28
1963-10-03
1963-10-05
1963-10-16
1963-10-19
1963-10-26
1963-10-30
1963-11-04
1963_11_04
1963-11-13
1963-11-20
1963-11-23
1963-11-27
1963-12-03
1963-12-07_-_supramental_ship
1963-12-11
1963-12-14
1963-12-21
1963-12-25
1964-01-04
1964-01-15
1964-01-18
1964-01-22
1964-01-25
1964-01-28
1964-01-29
1964-02-05
1964_02_05_-_98
1964-02-13
1964-02-22
1964-02-26
1964-03-04
1964-03-07
1964-03-11
1964-03-18
1964-03-21
1964-03-25
1964_03_25
1964-03-28
1964-03-29
1964-03-31
1964-04-08
1964-04-19
1964-04-23
1964-05-14
1964-06-04
1964-07-13
1964-07-18
1964-07-22
1964-08-11
1964-08-14
1964-08-19
1964-08-22
1964-08-26
1964-08-29
1964-09-12
1964-09-16
1964_09_16
1964-09-18
1964-09-23
1964-09-26
1964-09-30
1964-10-07
1964-10-10
1964-10-14
1964-10-24a
1964-10-30
1964-11-04
1964-11-07
1964-11-12
1964-11-14
1964-11-21
1964-11-28
1964-12-23
1965-01-06
1965-01-12
1965_01_12
1965-01-24
1965-02-19
1965-02-24
1965-03-20
1965-03-24
1965-04-17
1965-04-21
1965-04-28
1965-05-05
1965-05-08
1965-05-15
1965-05-19
1965-05-29
1965_05_29
1965-06-05
1965-06-14
1965-06-18_-_supramental_ship
1965-06-23
1965-06-30
1965-07-03
1965-07-07
1965-07-10
1965-07-14
1965-07-17
1965-07-21
1965-08-07
1965-08-14
1965-08-18
1965-08-21
1965-08-31
1965-09-08
1965-09-11
1965-09-15a
1965-09-18
1965-09-22
1965-09-25
1965-10-20
1965-10-30
1965-11-03
1965-11-06
1965-11-10
1965-11-15
1965-11-20
1965-11-27
1965-12-04
1965-12-10
1965-12-15
1965-12-18
1965_12_25
1965_12_26?
1965-12-28
1965-12-31
1966-01-14
1966-01-19
1966-01-22
1966-01-31
1966-02-11
1966-02-26
1966-03-02
1966-03-09
1966-03-19
1966-03-26
1966-04-06
1966-04-09
1966-04-13
1966-04-16
1966-04-27
1966-04-30
1966-05-14
1966-05-18
1966-05-28
1966-06-02
1966-06-08
1966-06-11
1966-06-15
1966-06-25
1966-06-29
1966_07_06
1966-07-09
1966-07-27
1966-07-30
1966-08-03
1966-08-06
1966-08-10
1966-08-13
1966-08-15
1966-08-17
1966-08-19
1966-08-24
1966-08-27
1966-09-03
1966-09-07
1966-09-14
1966_09_14
1966-09-17
1966-09-21
1966-09-28
1966-09-30
1966-10-05
1966-10-08
1966-10-15
1966-10-19
1966-10-22
1966-10-26
1966-10-29
1966-11-03
1966-11-09
1966-11-12
1966-11-15
1966-11-19
1966-11-26
1966-11-30
1966-12-07
1966-12-17
1966-12-20
1966-12-21
1966-12-31
1967-01-09
1967-01-11
1967-01-14
1967-01-18
1967-01-21
1967-01-28
1967-02-04
1967-02-08
1967-02-15
1967-02-18
1967-02-25
1967-03-02
1967-03-04
1967-03-07
1967-03-11
1967-03-15
1967-03-22
1967-03-25
1967-03-29
1967-04-03
1967-04-05
1967-04-12
1967-04-15
1967-04-19
1967-04-22
1967-04-24
1967-04-27
1967-04-29
1967-05-03
1967-05-06
1967-05-13
1967-05-20
1967-05-24
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1967-05-26
1967-05-27
1967-05-30
1967-06-03
1967-06-07
1967-06-14
1967-06-21
1967-06-24
1967-06-30
1967-07-05
1967-07-08
1967-07-12
1967-07-15
1967-07-19
1967-07-22
1967-07-26
1967-07-29
1967-08-02
1967-08-12
1967-08-16
1967-08-19
1967-08-26
1967-08-30
1967-09-03
1967-09-06
1967-09-09
1967-09-13
1967-09-16
1967-09-20
1967-09-30
1967-10-04
1967-10-07
1967-10-11
1967-10-14
1967-10-19
1967-10-21
1967-10-25
1967-10-28
1967-10-30
1967-11-08
1967-11-15
1967-11-22
1967-11-25
1967-11-29
1967-11-Prayers_of_the_Consciousness_of_the_Cells
1967-12-06
1967-12-08
1967-12-13
1967-12-16
1967-12-20
1967-12-27
1967-12-30
1968-01-06
1968-01-12
1968-02-03
1968-02-07
1968-02-14
1968-02-17
1968-02-20
1968-02-28
1968-03-02
1968-03-09
1968-03-13
1968-03-16
1968-03-23
1968-03-27
1968-04-03
1968-04-10
1968-04-23
1968-04-27
1968-05-08
1968-05-15
1968-05-18
1968-05-22
1968-05-29
1968-06-08
1968-06-12
1968-06-15
1968-06-18
1968-06-22
1968-06-26
1968-06-29
1968-07-03
1968-07-06
1968-07-10
1968-07-17
1968-07-20
1968-07-24
1968-07-27
1968-08-07
1968-08-10
1968-08-22
1968-08-28
1968-09-04
1968-09-07
1968-09-11
1968-09-21
1968-09-25
1968-09-28
1968-10-05
1968-10-09
1968-10-23
1968-10-26
1968-10-30
1968-11-02
1968-11-06
1968-11-09
1968-11-13
1968-11-23
1968-11-27
1968-11-30
1968-12-04
1968-12-11
1968-12-21
1968-12-25
1968-12-28
1969-01-01
1969-01-04
1969-01-15
1969-01-18
1969-01-22
1969-01-29
1969-02-01
1969-02-05
1969-02-08
1969-02-15
1969-02-19
1969-02-22
1969-02-26
1969-03-01
1969-03-12
1969-03-15
1969-03-19
1969-03-22
1969-03-26
1969-03-29
1969-04-02
1969-04-05
1969-04-09
1969-04-12
1969-04-16
1969-04-19
1969-04-23
1969-04-26
1969-05-03
1969-05-10
1969-05-17
1969-05-21
1969-05-24
1969-05-31
1969-06-04
1969-06-25
1969-06-28
1969-07-12
1969-07-19
1969-07-23
1969-07-26
1969-07-30
1969-08-06
1969-08-09
1969_08_14
1969-08-16
1969-08-20
1969-08-23
1969-08-27
1969_08_28
1969-08-30
1969_08_30_-_139
1969_08_31_-_141
1969-09-03
1969-09-06
1969-09-10
1969-09-13
1969_09_14
1969-09-17
1969-09-20
1969-09-24
1969-09-27
1969_09_27
1969_10_01?_-_166
1969-10-08
1969-10-11
1969-10-12
1969_10_15
1969-10-18
1969_10_18
1969_10_19
1969_10_24
1969-10-25
1969_10_29
1969-11-05
1969-11-08
1969-11-12
1969-11-15
1969_11_15
1969-11-19
1969-11-22
1969_11_24
1969_11_27?
1969-11-29
1969-12-03
1969-12-10
1969-12-13
1969_12_15
1969-12-17
1969-12-20
1969_12_21
1969_12_22
1969-12-24
1969_12_26
1969-12-27
1969-12-31
1969_12_31
1970_01_01
1970-01-03
1970_01_06
1970-01-07
1970-01-10
1970_01_10
1970_01_12
1970_01_13?
1970-01-17
1970_01_24
1970-01-28
1970-01-31
1970-02-07
1970_02_08
1970_02_09
1970_02_10
1970-02-11
1970_02_11
1970_02_12
1970_02_16
1970_02_17
1970-02-18
1970-02-25
1970_02_25
1970_02_27?
1970-02-28
1970_03_03
1970_03_06?
1970-03-13
1970_03_13
1970-03-14
1970_03_15
1970-03-18
1970-03-21
1970_03_24
1970-03-25
1970-03-28
1970_04_02
1970-04-04
1970_04_04
1970_04_08
1970-04-11
1970_04_13
1970-04-15
1970_04_15
1970_04_17
1970-04-18
1970_04_19_-_484
1970_04_20_-_485
1970-04-22
1970_04_22_-_482
1970-04-29
1970_04_30
1970-05-02
1970-05-09
1970-05-13
1970_05_15
1970-05-16
1970-05-20
1970-05-27
1970-05-30
1970-06-03
1970-06-06
1970-06-13
1970-06-17
1970-06-20
1970-06-27
1970-07-01
1970-07-04
1970-07-11
1970-07-18
1970-07-22
1970-07-25
1970-07-29
1970-08-05
1970-08-22
1970-09-05
1970-09-09
1970-09-12
1970-09-16
1970-09-30
1970-10-03
1970-10-07
1970-10-14
1970-10-21
1970-10-31
1970-11-07
1970-11-14
1970-11-25
1970-11-28
1971-01-16
1971-01-23
1971-01-27
1971-03-03
1971-03-06
1971-03-10
1971-03-13
1971-03-17
1971-03-31
1971-04-11
1971-04-14
1971-04-17
1971-04-21
1971-05-01
1971-05-08
1971-05-12
1971-05-15
1971-05-22
1971-05-26
1971-05-30
1971-06-05
1971-06-09
1971-06-12
1971-06-16
1971-06-23
1971-07-03
1971-07-10
1971-07-14
1971-07-17
1971-07-21
1971-08-04
1971-08-11
1971-08-14
1971-08-28
1971-08-Undated
1971-09-01
1971-09-04
1971-09-08
1971-09-11
1971-09-15
1971-09-18
1971-09-22
1971-09-29
1971-10-02
1971-10-16
1971-10-20
1971-10-23
1971-10-27
1971-10-30
1971-11-10
1971-11-17
1971-11-20
1971-11-24
1971-11-27
1971-12-01
1971-12-04
1971-12-08
1971-12-11
1971-12-18
1971-12-22
1971-12-25
1971-12-29b
1972-01-02
1972-01-05
1972-01-12
1972-01-15
1972-01-19
1972-01-22
1972-01-29
1972-02-05
1972-02-09
1972-02-10
1972-02-16
1972-02-26
1972-03-10
1972-03-11
1972-03-22
1972-03-25
1972-03-29a
1972-03-29b
1972-03-30
1972-04-02b
1972-04-03
1972-04-04
1972-04-05
1972-04-06
1972-04-08
1972-04-12
1972-04-13
1972-04-15
1972-04-19
1972-04-26
1972-05-04
1972-05-06
1972-05-07
1972-05-13
1972-05-17
1972-05-19
1972-05-27
1972-05-31
1972-06-07
1972-06-10
1972-06-17
1972-06-24
1972-06-28
1972-07-05
1972-07-12
1972-07-19
1972-07-22
1972-07-26
1972-07-29
1972-08-02
1972-08-05
1972-08-09
1972-08-26
1972-08-30
1972-09-06
1972-09-16
1972-09-20
1972-09-30
1972-10-11
1972-10-18
1972-10-21
1972-10-25
1972-11-04
1972-11-22
1972-12-02
1972-12-09
1972-12-10
1972-12-20
1972-12-27
1972-12-30
1973-01-10
1973-01-20
1973-01-24
1973-02-08
1973-02-28
1973-03-24
1973-03-26
1973-03-28
1973-03-30
1973-03-31
1973-04-07
1973-04-14
1973-04-29
1973-05-05
1973-05-15
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_On_-_On_-_Poet
1.ac_-_The_Atheist
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hermit
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(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_-_But_little_better
1.anon_-_Eightfold_Fence.
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_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_-_Beg_for_Love
1.at_-_Crossing_the_Bar
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.bd_-_The_Greatest_Gift
1.bs_-_Bulleh_has_no_identity
1.bsf_-_Raga_Asa
1.bsf_-_You_are_my_protection_O_Lord
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_One_Point_Contains_All
1.bs_-_this_love_--_O_Bulleh_--_tormenting,_unique
1.bts_-_Invocation
1.bts_-_The_Bent_of_Nature
1.bv_-_When_I_see_the_lark_beating
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Distinguishing_Ego_from_Self
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.fcn_-_From_the_mind
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
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_-_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_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_-_Breadth_And_Depth
1.fs_-_Cassandra
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Human_Knowledge
1.fs_-_Hymn_To_Joy
1.fs_-_Inside_And_Outside
1.fs_-_Light_And_Warmth
1.fs_-_Longing
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_The_Artists
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
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_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knights_Of_St._John
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Power_Of_Song
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_To_A_Moralist
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fua_-_A_dervish_in_ecstasy
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_The_Dullard_Sage
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_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.gnk_-_Japji_8_-_From_listening
1.grh_-_Gorakh_Bani
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.hcyc_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_21_-_Since_I_abruptly_realized_the_unborn_(from_The_Shodoka)
1.hcyc_-_45_-_Ah,_the_degenerate_materialistic_world!_(from_The_Shodoka)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_With_Sudden_enlightened_understanding_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_A_New_World
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_Belief_and_unbelief
1.hs_-_Bloom_Like_a_Rose
1.hs_-_Cypress_And_Tulip
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_O_Cup_Bearer
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Sweet_Melody
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_Wild_Rose_of_Praise
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_With_Madness_Like_To_Mine
1.ia_-_An_Ocean_Without_Shore
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.ia_-_The_Hand_Of_Trial
1.ia_-_True_Knowledge
1.ia_-_With_My_Very_Own_Hands
1.is_-_Although_I_Try
1.is_-_Like_vanishing_dew
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
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.jk_-_A_Galloway_Song
1.jk_-_An_Extempore
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Party_Of_Lovers
1.jk_-_Apollo_And_The_Graces
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_Asleep!_O_Sleep_A_Little_While,_White_Pearl!
1.jk_-_A_Song_About_Myself
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Fancy
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_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_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_Indolence
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
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_Receiving_A_Curious_Shell
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._I_Had_A_Dove
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_IV._How_Many_Bards_Gild_The_Lapses_Of_Time!
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XVII._Happy_Is_England
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_You_Say_You_Love
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Parting
1.jlb_-_Plainness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_Recoleta
1.jlb_-_To_a_Cat
1.jlb_-_Unknown_Street
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
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_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_Book_1_-_Prologue
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_-_How_long_will_you_say,_I_will_conquer_the_whole_world
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_You_Want_What_Visable_Reality
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_I_Swear
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Let_Go_Of_Your_Worries
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_-_Moving_Water
1.jr_-_On_Love
1.jr_-_Rise,_Lovers
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_Sun_Must_Come
1.jr_-_Two_Friends
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Who_Is_At_My_Door?
1.jr_-_With_Us
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-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jwvg_-_A_Legacy
1.jwvg_-_Anniversary_Song
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_A_Parable
1.jwvg_-_A_Symbol
1.jwvg_-_Autumn_Feel
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Growth
1.jwvg_-_In_A_Word
1.jwvg_-_Longing
1.jwvg_-_Night_Thoughts
1.jwvg_-_Playing_At_Priests
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Godlike
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_True_Enjoyment
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.jwvg_-_Wont_And_Done
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_hiding_in_this_cage
1.kbr_-_His_Death_In_Benares
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_I_have_been_thinking
1.kbr_-_Ive_burned_my_own_house_down
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_Many_hoped
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_self_forgets_itself
1.kg_-_Little_Tiger
1.khc_-_Idle_Wandering
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_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_Autumn_River_Song
1.lb_-_A_Vindication
1.lb_-_Bringing_in_the_Wine
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Chuang_Tzu_And_The_Butterfly
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Confessional
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Exile's_Letter
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_For_Wang_Lun
1.lb_-_For_Wang_Lun_by_Li_Po
1.lb_-_Green_Mountain
1.lb_-_In_Spring
1.lb_-_Leaving_White_King_City
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Old_Poem
1.lb_-_On_A_Picture_Screen
1.lb_-_On_Kusu_Terrace
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_She_Spins_Silk
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_The_Ching-Ting_Mountain
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_Song
1.lb_-_The_Roosting_Crows
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Thoughts_On_a_Quiet_Night_by_Li_Po
1.lb_-_Three_Poems_on_Wine
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lla_-_Coursing_in_emptiness
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_New_mind,_new_moon
1.lla_-_The_soul,_like_the_moon
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_-_Christmas_Blessings
1.lovecraft_-_Christmastide
1.lovecraft_-_Despair
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_March
1.lovecraft_-_Nemesis
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_St._John
1.lovecraft_-_Sunset
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_City
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Wood
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Tosh_Bosh
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mah_-_If_They_Only_Knew
1.mah_-_Seeking_Truth,_I_studied_religion
1.mah_-_Stillness
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mb_-_all_the_day_long
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_I_am_true_to_my_Lord
1.mb_-_midfield
1.mb_-_Mira_is_Steadfast
1.mb_-_No_one_knows_my_invisible_life
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
1.mb_-_O_my_friends
1.mb_-_passing_through_the_world
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_the_passing_spring
1.mb_-_this_old_village
1.mb_-_Unbreakable,_O_Lord
1.mb_-_ungraciously
1.mb_-_winter_garden
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Effortlessly
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.ms_-_Clear_Valley
1.ms_-_Hui-nengs_Pond
1.ms_-_Incomparable_Verse_Valley
1.ms_-_Old_Creek
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_11_-_Here_with_a_Loaf_of_Bread_beneath_the_Bough
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
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_-_57_-_Oh_Thou,_who_didst_with_Pitfall_and_with_gin
1.okym_-_58_-_Oh,_Thou,_who_Man_of_baser_Earth_didst_make
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.okym_-_74_-_Ah,_Moon_of_my_Delight_who_knowst_no_wane
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Allegory
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_Arethusa
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Despair
1.pbs_-_Epigram_II_-_Kissing_Helena
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epitaph
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragment_-_Omens
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_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_Venus
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Liberty
1.pbs_-_Lines_-_The_cold_earth_slept_below
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_-_Love
1.pbs_-_Loves_Philosophy
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_Orpheus
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song._Despair
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_Song._Hope
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_--_[Harriet]
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_St._Irvynes_Tower
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_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_Irishmans_Song
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Rude_Wind_Is_Singing
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Solitary
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_To_A_Skylark
1.pbs_-_To_A_Star
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Mary_-
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_Ugolino
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Written_At_Bracknell
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_A_Paean
1.poe_-_Eldorado
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Israfel
1.poe_-_Romance
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_To_--
1.poe_-_To_Helen_-_1848
1.poe_-_To_M--
1.poe_-_Ulalume
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_Earth's_Immortalities
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Love_Among_The_Ruins
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_One_Way_Of_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Song
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
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_-_Women_And_Roses
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_-_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_-_Of_what_use_is_my_going_to_Kasi_any_more?
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_-_Who_in_this_world
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_A_Walk
1.rmr_-_Childhood
1.rmr_-_Child_In_Red
1.rmr_-_Dedication_To_M...
1.rmr_-_Early_Spring
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Eve
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Extinguish_Thou_My_Eyes
1.rmr_-_Falling_Stars
1.rmr_-_For_Hans_Carossa
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_-_In_The_Beginning
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Losing
1.rmr_-_Moving_Forward
1.rmr_-_Sacrifice
1.rmr_-_Song
1.rmr_-_Sunset
1.rmr_-_The_Lovers
1.rmr_-_The_Neighbor
1.rmr_-_The_Panther
1.rmr_-_The_Sisters
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Voices
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_All_These_I_Loved
1.rt_-_Along_The_Way
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Broken_Song
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Compensation
1.rt_-_Distant_Time
1.rt_-_Fireflies
1.rt_-_Gift_Of_The_Great
1.rt_-_Gitanjali
1.rt_-_I
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Leave_This
1.rt_-_Light
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_Meeting
1.rt_-_Moments_Indulgence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Pole_Star
1.rt_-_My_Song
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_On_The_Seashore
1.rt_-_Palm_Tree
1.rt_-_Passing_Breeze
1.rt_-_Rare
1.rt_-_Salutation
1.rt_-_Song_Unsung
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Strong_Mercy
1.rt_-_The_Beginning
1.rt_-_The_Boat
1.rt_-_The_Champa_Flower
1.rt_-_The_End
1.rt_-_The_First_Jasmines
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rt_-_The_Kiss(2)
1.rt_-_The_Lost_Star
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting
1.rt_-_Waiting_For_The_Beloved
1.rt_-_When_And_Why
1.rt_-_When_Day_Is_Done
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rvd_-_If_You_are_a_mountain
1.rvd_-_The_Name_alone_is_the_Truth
1.rvd_-_You_are_me,_and_I_am_You
1.rwe_-_A_Nations_Strength
1.rwe_-_Art
1.rwe_-_Brahma
1.rwe_-_Concord_Hymn
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Flower_Chorus
1.rwe_-_Forerunners
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Grace
1.rwe_-_May-Day
1.rwe_-_Merlin's_Song
1.rwe_-_Merops
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_Poems
1.rwe_-_Quatrains
1.rwe_-_Saadi
1.rwe_-_Solution
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Amulet
1.rwe_-_The_Cumberland
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Problem
1.rwe_-_The_Sphinx
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_Two_Rivers
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.sb_-_Cut_brambles_long_enough
1.sb_-_Refining_the_Spirit
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
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_-_Thou_art_One
1.sig_-_Thou_art_the_Supreme_Light
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sk_-_Is_there_anyone_in_the_universe
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.srd_-_Krishna_Awakes
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_The_ocean_of_his_generosity_has_no_shore
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
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_-_On_Those_Words_I_am_for_My_Beloved
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.sv_-_Song_of_the_Sanyasin
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_Success_and_failure?_No_known_address
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Song_for_Nobody
1.tm_-_The_Fall
1.tr_-_At_Master_Do's_Country_House
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_How_Can_I_Possibly_Sleep
1.tr_-_In_The_Morning
1.tr_-_Midsummer
1.tr_-_The_Wind_Has_Settled
1.tr_-_Though_Frosts_come_down
1.tr_-_White_Hair
1.tr_-_You_Do_Not_Need_Many_Things
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Reader!_of_books!_of_heaven
1.wby_-_A_Coat
1.wby_-_A_Crazed_Girl
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_Against_Unworthy_Praise
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_I._First_Love
1.wby_-_A_Man_Young_And_Old_-_II._Human_Dignity
1.wby_-_A_Man_Young_And_Old_-_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_-_Among_School_Children
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_For_Old_Age
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_At_Galway_Races
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Byzantium
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Coole_Park_1929
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_On_God
1.wby_-_Crazy_Jane_On_The_Mountain
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
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_-_Her_Vision_In_The_Wood
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_Long-Legged_Fly
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_On_Those_That_Hated_The_Playboy_Of_The_Western_World,_1907
1.wby_-_Parnells_Funeral
1.wby_-_Parting
1.wby_-_Paudeen
1.wby_-_Reconciliation
1.wby_-_Responsibilities_-_Closing
1.wby_-_Sailing_to_Byzantium
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Solomon_And_The_Witch
1.wby_-_Supernatural_Songs
1.wby_-_The_Apparitions
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Blessed
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fascination_Of_Whats_Difficult
1.wby_-_The_Fisherman
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Lovers_Song
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Mountain_Tomb
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_ORahilly
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_Rose_Of_Battle
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Scholars
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
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_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_Those_Images
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_At_Cruachan
1.wby_-_Tom_ORoughley
1.wby_-_Tom_The_Lunatic
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_The_Round_Tower
1.wby_-_Vacillation
1.wby_-_What_Was_Lost
1.wby_-_Where_My_Books_go
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.whitman_-_1861
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_After_an_Interval
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_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Beginning_My_Studies
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Bivouac_On_A_Mountain_Side
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Cavalry_Crossing_A_Ford
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Delicate_Cluster
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Faces
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_For_Him_I_Sing
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_Paumanok_Starting
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Gliding_Over_All
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Had_I_the_Choice
1.whitman_-_Hast_Never_Come_To_Thee_An_Hour
1.whitman_-_Hours_Continuing_Long
1.whitman_-_Hushd_Be_the_Camps_Today
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_Paths_Untrodden
1.whitman_-_Inscription
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Will_Take_An_Egg_Out_Of_The_Robins_Nest
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Myself_And_Mine
1.whitman_-_Not_The_Pilot
1.whitman_-_Now_Finale_To_The_Shore
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_O_Star_Of_France
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Passage_To_India
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Poets_to_Come
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Quicksand_Years
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLIII
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-_XV
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Starting_From_Paumanok
1.whitman_-_Still,_Though_The_One_I_Sing
1.whitman_-_Tears
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Dalliance_Of_The_Eagles
1.whitman_-_The_Indications
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Runner
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Sobbing_Of_The_Bells
1.whitman_-_The_Unexpressed
1.whitman_-_The_Wound_Dresser
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_Thoughts
1.whitman_-_To_A_Certain_Civilian
1.whitman_-_To_A_Historian
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_Stranger
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_The_States
1.whitman_-_To_Think_Of_Time
1.whitman_-_To_You
1.whitman_-_Trickle,_Drops
1.whitman_-_Turn,_O_Libertad
1.whitman_-_Two_Rivulets
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Virginia--The_West
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_Weave_In,_Weave_In,_My_Hardy_Life
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_I_Heard_the_Learnd_Astronomer
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
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_-_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_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Complaint
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_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_-_An_Evening_Walk
1.ww_-_A_noiseless_patient_spider
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_Artegal_And_Elidure
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Beggars
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
1.ww_-_Calais-_August_15,_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Feelings_Of_The_Tyrolese
1.ww_-_Fidelity
1.ww_-_Fields_and_Gardens_by_the_River_Qi
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_-_Gipsies
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_In_The_Pass_Of_Killicranky
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_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_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lucy_Gray_[or_Solitude]
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._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Mutability
1.ww_-_November,_1806
1.ww_-_Nutting
1.ww_-_October,_1803
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
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_Same_Occasion
1.ww_-_Personal_Talk
1.ww_-_Power_Of_Music
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Stray_Pleasures
1.ww_-_Sweet_Was_The_Walk
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Cottager_To_Her_Infant
1.ww_-_The_Danish_Boy
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_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_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
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_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
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_-_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_Solitary_Reaper
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_Though_Narrow_Be_That_Old_Mans_Cares_.
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Sky-Lark
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_Joanna
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_To_Thomas_Clarkson
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Waldenses
1.ww_-_We_Are_Seven
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_March
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yew-Trees
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ym_-_Mad_Words
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
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_-_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_-_MASTER_AND_DISCIPLE
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_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_-_IN_THE_COMPANY_OF_DEVOTEES
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Circle
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_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
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_-_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_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
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_HOUSEHOLDERS
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_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
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_MASTER_AND_KESHAB
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Tapasya
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
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_-_Works_Devotion_and_Knowledge
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_MASTER_AND_VIJAY_GOSWAMI
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_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
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_-_ADVICE_TO_THE_BRAHMOS
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_Pantacle
2.09_-_The_Release_from_the_Ego
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
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_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
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_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_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
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_-_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_AND_M.
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_-_Faith
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_On_Movements
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
2.15_-_LAST_VISIT_TO_KESHAB
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_-_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_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.05_-_On_the_Inspiration_and_Writing_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_-_M._AT_DAKSHINEWAR
2.17_-_ON_POETS
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.18_-_ON_GREAT_EVENTS
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_HIS_INJURED_ARM
2.19_-_The_Planes_of_Our_Existence
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
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
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)
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_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
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
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
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_Message_of_the_Gita
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
2.2.7.01_-_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
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
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
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_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
23.11_-_Observations_III
2.3.1.52_-_The_Ode
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
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
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.03_-_Notes_on_Savitri_II
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
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.09_-_CHILDRENS_SONG
25.11_-_EGO
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
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
29.08_-_The_Iron_Chain
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
30.09_-_Lines_of_Tantra_(Charyapada)
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_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Crossing_of_the_Return_Threshold
3.04_-_The_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_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_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Myster_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
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
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)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
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
33.03_-_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
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
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
3.5.03_-_Reason_and_Society
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
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.06_-_The_Universal_Consciousness
39.10_-_O,_Wake_Up_from_Vain_Slumber
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
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_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
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_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
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
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
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
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
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
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
4.2.03_-_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
4.21_-_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
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
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
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
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
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.41_-_Chapter_One
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.42_-_Chapter_Two
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
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
4.4.4.10_-_The_Descent_of_Ananda
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
5.04_-_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
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.04_-_Thought_the_Paraclete
7.3.13_-_Ascent
7.5.26_-_The_Golden_Light
7.5.33_-_Shiva
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.03_-_Who_art_thou_that_camest
7.6.09_-_Despair_on_the_Staircase
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
7_-_Yoga_of_Sri_Aurobindo
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
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_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_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_04.03_-_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_04.07_-_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.
Euthyphro
Ex_Oblivione
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
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
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
r1909_06_21
r1912_01_13
r1912_01_15
r1912_01_16
r1912_01_18
r1912_01_19
r1912_01_20
r1912_01_21
r1912_01_23
r1912_01_27
r1912_02_06
r1912_02_07
r1912_02_08
r1912_07_01
r1912_07_03
r1912_07_04
r1912_07_14
r1912_07_16
r1912_07_19
r1912_07_20
r1912_07_21
r1912_07_22
r1912_10_26
r1912_10_27
r1912_11_14b
r1912_11_15
r1912_11_27
r1912_11_29
r1912_12_01
r1912_12_03b
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_08
r1912_12_09
r1912_12_10
r1912_12_11
r1912_12_12
r1912_12_14
r1912_12_15
r1912_12_16
r1912_12_19
r1912_12_20
r1912_12_24
r1912_12_25
r1912_12_27
r1912_12_28
r1912_12_30
r1912_12_31
r1913_01_01
r1913_01_02
r1913_01_05
r1913_01_06
r1913_01_09
r1913_01_10
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_16
r1913_01_17
r1913_01_18
r1913_01_20
r1913_01_21
r1913_01_24
r1913_01_25
r1913_01_26
r1913_01_27
r1913_01_28
r1913_01_29
r1913_01_30
r1913_01_31
r1913_02_02
r1913_02_03
r1913_02_05
r1913_02_06
r1913_02_08
r1913_02_12
r1913_05_21
r1913_06_09
r1913_06_14
r1913_06_15
r1913_06_16
r1913_06_16b
r1913_06_17
r1913_06_17b
r1913_06_27
r1913_07_01
r1913_07_02
r1913_07_05
r1913_07_06
r1913_07_07
r1913_07_08
r1913_07_09
r1913_09_05a
r1913_09_05b
r1913_09_07
r1913_09_13
r1913_09_14
r1913_09_16
r1913_09_17
r1913_09_18
r1913_09_29
r1913_09_30
r1913_11_12
r1913_11_13
r1913_11_14
r1913_11_18
r1913_11_21
r1913_11_23
r1913_11_24
r1913_11_25
r1913_11_26
r1913_11_28
r1913_11_30
r1913_12_01a
r1913_12_01b
r1913_12_02a
r1913_12_02b
r1913_12_04
r1913_12_07
r1913_12_09
r1913_12_13
r1913_12_14
r1913_12_15
r1913_12_18
r1913_12_20
r1913_12_22
r1913_12_23
r1913_12_24
r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_29
r1913_12_31
r1914_01_03
r1914_01_04
r1914_01_08
r1914_01_09
r1914_01_10
r1914_01_11
r1914_01_15
r1914_03_12
r1914_03_13
r1914_03_14
r1914_03_20
r1914_03_22
r1914_03_23
r1914_03_24
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_29
r1914_04_01
r1914_04_03
r1914_04_04
r1914_04_05
r1914_04_06
r1914_04_08
r1914_04_10
r1914_04_13
r1914_04_15
r1914_04_16
r1914_04_17
r1914_04_19
r1914_04_29
r1914_04_30
r1914_05_07
r1914_05_08
r1914_05_09
r1914_05_14
r1914_05_22
r1914_05_25
r1914_05_29
r1914_05_30
r1914_05_31
r1914_06_10
r1914_06_11
r1914_06_12
r1914_06_14
r1914_06_15
r1914_06_16
r1914_06_18
r1914_06_19
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r1914_06_21
r1914_06_24
r1914_06_25
r1914_06_26
r1914_06_28
r1914_06_29
r1914_07_04
r1914_07_06
r1914_07_08
r1914_07_10
r1914_07_12
r1914_07_13
r1914_07_15
r1914_07_18
r1914_07_20
r1914_07_21
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r1914_07_25
r1914_07_26
r1914_07_28
r1914_07_30
r1914_08_01
r1914_08_17
r1914_08_21
r1914_08_24
r1914_09_04
r1914_09_10
r1914_09_11
r1914_09_12
r1914_09_18
r1914_10_03
r1914_10_05
r1914_10_06
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r1914_10_09
r1914_10_14
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r1914_10_28
r1914_11_03
r1914_11_04
r1914_11_13
r1914_11_14
r1914_11_16
r1914_11_18
r1914_11_20
r1914_11_23
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r1914_11_28
r1914_11_29
r1914_11_30
r1914_12_01
r1914_12_02
r1914_12_04
r1914_12_05
r1914_12_10
r1914_12_11
r1914_12_12
r1914_12_14
r1914_12_15
r1914_12_16
r1914_12_17
r1914_12_18
r1914_12_19
r1914_12_21
r1914_12_22
r1914_12_23
r1915_01_02
r1915_01_03
r1915_01_03a
r1915_01_04a
r1915_01_05b
r1915_01_09
r1915_01_10
r1915_01_11
r1915_01_12
r1915_01_15
r1915_01_22
r1915_01_23
r1915_01_24
r1915_02_01
r1915_04_26
r1915_04_30a
r1915_05_01
r1915_05_02
r1915_05_03
r1915_05_04
r1915_05_10
r1915_05_12
r1915_05_13
r1915_05_19
r1915_05_20
r1915_05_21
r1915_05_22
r1915_05_23
r1915_05_24
r1915_05_30
r1915_05_31
r1915_06_02
r1915_06_06
r1915_06_08
r1915_06_13
r1915_06_17
r1915_06_23
r1915_06_24
r1915_07_03
r1915_07_07
r1915_07_12
r1915_07_13
r1915_08_03
r1915_08_06
r1915_08_09
r1916_02_19
r1916_03_13
r1917_01_10
r1917_01_16
r1917_01_20
r1917_01_22
r1917_01_24
r1917_01_25
r1917_01_26
r1917_02_01
r1917_02_04
r1917_02_08
r1917_02_09
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_15
r1917_02_16
r1917_02_20
r1917_02_22
r1917_03_07
r1917_03_08
r1917_03_10
r1917_03_11
r1917_03_12
r1917_03_13
r1917_03_14
r1917_03_15
r1917_03_17
r1917_08_15
r1917_08_20
r1917_08_22
r1917_08_25
r1917_08_26
r1917_08_31
r1917_09_02
r1917_09_04
r1917_09_05
r1917_09_09
r1917_09_11
r1917_09_12
r1917_09_13
r1917_09_15
r1917_09_21
r1917_09_22
r1918_02_15
r1918_02_17
r1918_02_18
r1918_02_20
r1918_02_23
r1918_02_25
r1918_02_26
r1918_04_20
r1918_04_30
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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_-
Talks_001-025
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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_Sand
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
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_Immortal
The_Last_Question
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_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
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

concept
difficulties
elements_in_the_yoga
power
remember
sin
SIMILAR TITLES
Assassin
blessing
Choosing Simplicity A Commentary On The Bhikshuni Pratimoksha
Hsin Hsin Ming
insincerity
is something missing
missing
missing books
missing here
MISSING NAME
MISSING NAME - related to "why read Savitri" and "Savitri (ode)" but this point is on rather answering Q1 of why remember, particular to bring about a full-remembrance.
missing words
Path to Peace A Guide to Managing Life After Losing a Loved One
sin
Sincerity
single
sin (quotes)
the Crossing
The Universe in a Single Atom The Convergence of Science and Spirituality
unceasingly

DEFINITIONS

sin (A + B) = sin (A) cos (B) + cos (A) sin (B)

sin (A - B) = sin (A) cos (B) - cos (A) sin (B)

sin ::: adv., prep., & conj. --> Old form of Since. ::: n. --> Transgression of the law of God; disobedience of the divine command; any violation of God&

sinaic ::: a. --> Alt. of Sinaitic

sinaitic ::: a. --> Of or pertaining to Mount Sinai; given or made at Mount Sinai; as, the Sinaitic law.

sinalbin ::: n. --> A glucoside found in the seeds of white mustard (Brassica alba, formerly Sinapis alba), and extracted as a white crystalline substance.

sinamine ::: n. --> A bitter white crystalline nitrogenous substance, obtained indirectly from oil of mustard and ammonia; -- called also allyl melamine.

sinapate ::: n. --> A salt of sinapic acid.

sinapisin ::: n. --> A substance extracted from mustard seed and probably identical with sinalbin.

sinapic ::: a. --> Of or pertaining to sinapine; specifically, designating an acid (C11H12O5) related to gallic acid, and obtained by the decomposition of sinapine, as a white crystalline substance.

sinapine ::: n. --> An alkaloid occuring in the seeds of mustard. It is extracted, in combination with sulphocyanic acid, as a white crystalline substance, having a hot, bitter taste. When sinapine is isolated it is unstable and undergoes decomposition.

sinapism ::: n. --> A plaster or poultice composed principally of powdered mustard seed, or containing the volatile oil of mustard seed. It is a powerful irritant.

sinapis ::: n. --> A disused generic name for mustard; -- now called Brassica.

sinapoleic ::: a. --> Of or pertaining to mustard oil; specifically, designating an acid of the oleic acid series said to occur in mistard oil.

sinapoline ::: n. --> A nitrogenous base, CO.(NH.C3H5)2, related to urea, extracted from mustard oil, and also produced artifically, as a white crystalline substance; -- called also diallyl urea.

sina 神我. See PURUsA

sinbyonsang 神變相. See MAHĀPRĀTIHĀRYA

sincaline ::: n. --> Choline.

since ::: adv. --> From a definite past time until now; as, he went a month ago, and I have not seen him since.
In the time past, counting backward from the present; before this or now; ago.
When or that. ::: prep.


since Creation, has been to extol the Lord. Among

sincerely ::: adv. --> In a sincere manner.
Purely; without alloy.
Honestly; unfeignedly; without dissimulation; as, to speak one&


sincereness ::: n. --> Same as Sincerity.

sincere ::: superl. --> Pure; unmixed; unadulterated.
Whole; perfect; unhurt; uninjured.
Being in reality what it appears to be; having a character which corresponds with the appearance; not falsely assumed; genuine; true; real; as, a sincere desire for knowledge; a sincere contempt for meanness.
Honest; free from hypocrisy or dissimulation; as, a sincere friend; a sincere person.


sincerity and firmness of belief. From the Arabic root a-m-n meaning to be faithful, reliable, trustworthy; to reassure, safeguard, guarantee.

sincerity for if one is not sincere, if one is more concerned

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

sincerity ::: n. --> The quality or state of being sincere; honesty of mind or intention; freedom from simulation, hypocrisy, disguise, or false pretense; sincereness.

sincerity ::: to mean what one says, feel what one professes, be earnest in one's will; sincerity in the sadhak means that he is really in earnest in his aspiration for the Divine and refuses all other will or impulse except the Divine's; it means to allow no part of the being to contradict the highest aspiration towards the Divine.

sincerity ::: “… we insist so much on sincerity in the yoga—and that means to have all the being consciously turned towards the one Truth, the one Divine.” Letters on Yoga

since they show up in no other source.

since time T equals minus infinity ::: A long time ago; for as long as anyone can remember; at the time that some particular frob was first designed. Usually the word time is omitted. See also time T; contrast epoch.[Jargon File]

since time T equals minus infinity A long time ago; for as long as anyone can remember; at the time that some particular frob was first designed. Usually the word "time" is omitted. See also {time T}; contrast {epoch}. [{Jargon File}]

sinch ::: n. --> A saddle girth made of leather, canvas, woven horsehair, or woven grass. ::: v. t. --> To gird with a sinch; to tighten the sinch or girth of (a saddle); as, to sinch up a sadle.

sinch'o身處. See KĀYĀYATANA

sincipital ::: a. --> Of or pertaining to the sinciput; being in the region of the sinciput.

sinciput ::: n. --> The fore part of the head.
The part of the head of a bird between the base of the bill and the vertex.


sindhu ::: ocean; river.

sindon ::: n. --> A wrapper.
A small rag or pledget introduced into the hole in the cranium made by a trephine.


sinecural ::: a. --> Of or pertaining to a sinecure; being in the nature of a sinecure.

sinecure ::: n. --> An ecclesiastical benefice without the care of souls.
Any office or position which requires or involves little or no responsibility, labor, or active service. ::: v. t. --> To put or place in a sinecure.


sinecurism ::: n. --> The state of having a sinecure.

sinecurist ::: n. --> One who has a sinecure.

sine curve: The graph representing a sine function, its translation or the result of stretching/squashing the graph along the coordinate axes.

sine ::: n. --> The length of a perpendicular drawn from one extremity of an arc of a circle to the diameter drawn through the other extremity.
The perpendicular itself. See Sine of angle, below. ::: prep. --> Without.


sine: One of the trigonometric functions. It is the extension of the definition which gives values of the trigonometric ratio of the opposite side to the hypotenuse.

sine rule: Also known as the law of sines.

sine series: The Taylor series expansion of the trigonometric function of sine

sine wave "mathematics" A waveform of a single constant frequency and amplitude that continues for all time. Compare {wavelet}. (1994-11-09)

sine wave ::: (mathematics) A waveform of a single constant frequency and amplitude that continues for all time.Compare wavelet. (1994-11-09)

sinewed ::: imp. & p. p. --> of Sinew ::: a. --> Furnished with sinews; as, a strong-sinewed youth.
Fig.: Equipped; strengthened.


sinewiness ::: n. --> Quality of being sinewy.

sinewing ::: p. pr. & vb. n. --> of Sinew

sinewish ::: a. --> Sinewy.

sinewless ::: a. --> Having no sinews; hence, having no strength or vigor.

sinew ::: n. --> A tendon or tendonous tissue. See Tendon.
Muscle; nerve.
Fig.: That which supplies strength or power. ::: v. t. --> To knit together, or make strong with, or as with, sinews.


sinewous ::: a. --> Sinewy.

sinew-shrunk ::: a. --> Having the sinews under the belly shrunk by excessive fatigue.

sinewy ::: a. --> Pertaining to, consisting of, or resembling, a sinew or sinews.
Well braced with, or as if with, sinews; nervous; vigorous; strong; firm; tough; as, the sinewy Ajax.


sinful ::: a. --> Tainted with, or full of, sin; wicked; iniquitous; criminal; unholy; as, sinful men; sinful thoughts.

sinful pride. Lucifer is the title and principal

sing-sing ::: n. --> The kob.

singed ::: imp. & p. p. --> of Singe

singeing ::: p. pr. & vb. n. --> of Singe

singeress ::: n. --> A songstress.

singer ::: n. --> One who, or that which, singes.
One employed to singe cloth.
A machine for singeing cloth.
One who sings; especially, one whose profession is to sing.


singe ::: v. t. --> To burn slightly or superficially; to burn the surface of; to burn the ends or outside of; as, to singe the hair or the skin.
To remove the nap of (cloth), by passing it rapidly over a red-hot bar, or over a flame, preliminary to dyeing it.
To remove the hair or down from (a plucked chicken or the like) by passing it over a flame. ::: n.


singhalese ::: n. & a. --> Same as Cingalese.

sing hosannas in the evening hours, and those

singingly ::: adv. --> With sounds like singing; with a kind of tune; in a singing tone.

singing ::: p. pr. & vb. n. --> of Sing ::: --> a. & n. from Sing, v.

single-acting ::: a. --> Having simplicity of action; especially (Mach.), acting or exerting force during strokes in one direction only; -- said of a reciprocating engine, pump, etc.

single ::: a. --> One only, as distinguished from more than one; consisting of one alone; individual; separate; as, a single star.
Alone; having no companion.
Hence, unmarried; as, a single man or woman.
Not doubled, twisted together, or combined with others; as, a single thread; a single strand of a rope.
Performed by one person, or one on each side; as, a single combat.


single assignment language "language" Any programming language with the {single assignment} property. (2007-03-21)

single assignment ::: (programming) A property of variables in a functional language. If a variable is only assigned a value once then an instance of that variable is thereafter semantically equivalent to the value.See also zero assignment.(2003-12-22)

single assignment "programming" A property of {variables} in a {functional language}. If a {variable} is only assigned a value once then an instance of that variable is thereafter semantically equivalent to the value. {SISAL} is an example of a language with this property. See also {zero assignment}. (2003-12-22)

single-attached ::: Connected to only one of the two rings of an FDDI network. This is the kind of connection normally used for a host computer, as opposed to routers and concentrators which are normally dual-attached. (1994-12-13)

single-attached Connected to only one of the two rings of an {FDDI} network. This is the kind of connection normally used for a {host} computer, as opposed to {routers} and {concentrators} which are normally "{dual-attached}". (1994-12-13)

single-blind design: an experiment whereby subjects are kept uninformed of the purpose and aim of the study, to avoid bias.

single-breasted ::: a. --> Lapping over the breast only far enough to permit of buttoning, and having buttons on one edge only; as, a single-breasted coast.

singled ::: imp. & p. p. --> of Single

single-duplex "communications" (From {telegraphy}) A {full-duplex} link with one telegrapher at each end, transmitting alternately in each direction. (2000-03-30)

single-duplex ::: (communications) (From telegraphy) A full-duplex link with one telegrapher at each end, transmitting alternately in each direction.(2000-03-30)

single-electron transistor {quantum dot}

single ended "hardware" An electrical connection where one wire carries the signal and another wire or shield is connected to electrical ground. This is in contrast to a {differential} connection where the second wire carries an inverted signal.

single ended ::: (hardware) An electrical connection where one wire carries the signal and another wire or shield is connected to electrical ground. This is in contrast to a differential connection where the second wire carries an inverted signal.

single-foot ::: n. --> An irregular gait of a horse; -- called also single-footed pace. See Single, v. i.

single-handed ::: a. --> Having but one hand, or one workman; also, alone; unassisted.

single-hearted ::: a. --> Having an honest heart; free from duplicity.

single inheritance "programming" In {object-oriented programming}, the restriction that a {class} can have only one superclass in the {class hierarchy}. The opposite is {multiple inheritance}. (2014-09-06)

single inheritance ::: The property of an object-oriented language which restricts a sub-class to be derived from only one parent. Opposite of multiple inheritance.

single-minded ::: a. --> Having a single purpose; hence, artless; guileless; single-hearted.

singleness ::: n. --> The quality or state of being single, or separate from all others; the opposite of doubleness, complication, or multiplicity.
Freedom from duplicity, or secondary and selfish ends; purity of mind or purpose; simplicity; sincerity; as, singleness of purpose; singleness of heart.


single-page web application "web, application" A {web site} that behaves more like an {application program} in that, instead of clicking a {link} causing the {web browser} to load a whole new {web page}, changes of state are performed by {JavaScript} running in the {web browser} fetching new content or data from the {web server} and using it to update (parts of) the existing page. This is often done via a {protocol} like {AJAX}. This way of working allows the browser to maintain the user's {session state} more easily and minimise the amount of data that needs to be {downloaded} and {rendered} thus largely eliminating the delay incurred when moving from page to page in a traditional web site. {Gmail} is a well-known example of a single-page web application. (2014-11-27)

single program/multiple data "parallel, architecture" (SPMD) A kind of {parallel processing} where the same program is run on multiple processors. Every instance of the program knows which part of the computation it should perform and the results of the computation are combined somehow. (2002-04-21)

single program/multiple data ::: (parallel, architecture) (SPMD) A kind of parallel processing where the same program is run on multiple processors. Every instance of the program knows which part of the computation it should perform and the results of the computation are combined somehow.(2002-04-21)

single quote ::: (character) ' ASCII character 39.Common names include single quote; quote; ITU-T: apostrophe. Rare: prime; glitch; tick; irk; pop; INTERCAL: spark; ITU-T: closing single quotation mark; ITU-T: acute accent.Single quote is used in C and derived languages to introduce a single character literal value which is represented internally by its ASCII code. In the Unix shells and Perl single quote is used to delimit strings in which variable substitution is not performed (in contrast to double-quote-delimited strings).Single quote is often used in text for both open and close single quotation mark and apostrophe. Typesetters use two different symbols - open has a tail going up, close and apostrophe have tails hanging down (like a raised comma). Some people use back quote (`) for open single quotation mark. (1998-04-04)

single quote "character" "'" {ASCII} character 39. Common names include single quote; quote; {ITU-T}: apostrophe. Rare: prime; glitch; tick; irk; pop; {INTERCAL}: spark; {ITU-T}: closing single quotation mark; {ITU-T}: acute accent. Single quote is used in {C} and derived languages to introduce a single character {literal value} which is represented internally by its ASCII code. In the {Unix} {shells} and {Perl} single quote is used to delimit strings in which variable substitution is not performed (in contrast to {double-quote}-delimited strings). Single quote is often used in text for both open and close single quotation mark and apostrophe. Typesetters use two different symbols - open has a tail going up, close and apostrophe have tails hanging down (like a raised {comma}). Some people use {back quote} (`) for open single quotation mark. (1998-04-04)

single sign-on "security" (SSO) Any user authentication system permiting users to access multiple data sources through a single point of entry. Part of an integrated access management framework. (2003-12-31)

single sign-on ::: (security) (SSO) Any user authentication system permiting users to access multiple data sources through a single point of entry. Part of an integrated access management framework.(2003-12-31)

singles ::: n. pl. --> See Single, n., 2.

single sourcing ::: (publication) Using a single original document set to generate dead tree and on-line documentation, and usually also on-line help. In practice, it most Microsoft Windows or from a web browser, linear printed document, and HTML delivered via the WWW and/or CD-ROM.

single sourcing "publication" Using a single original document set to generate {dead tree} and on-line {documentation}, and usually also on-line help. In practice, it most often refers to a {FrameMaker} file set with {conditional text} which, when the conditions are set appropriately, allows you to create variants of the original document (e.g., for a product that runs on different {Unix} {platforms}) as well as for different media -- typically task-oriented on-line help to be accessed under {Microsoft Windows} or from a {web browser}, linear printed document, and {HTML} delivered via the {WWW} and/or {CD-ROM}.

single static assignment "compiler" (Also known as SSA form) A special form of code where each variable has only one single definition in the program code. "Static" comes from the fact that the definition site may be in a loop, thus dynamically executed several times. SSA form is used for program optimization or {static analysis} and {optimisation}. (2003-04-12)

single static assignment ::: (compiler) (Also known as SSA form) A special form of code where each variable has only one single definition in the program code. Static comes from the fact that the definition site may be in a loop, thus dynamically executed several times.SSA form is used for program optimization or static analysis and optimisation.(2003-04-12)

singlestick ::: n. --> In England and Scotland, a cudgel used in fencing or fighting; a backsword.
The game played with singlesticks, in which he who first brings blood from his adversary&


singlet ::: n. --> An unlined or undyed waistcoat; a single garment; -- opposed to doublet.

singleton: A set with exactly one member.

singleton ::: n. --> In certain games at cards, as whist, a single card of any suit held at the deal by a player; as, to lead a singleton.

singleton variable "programming" A {variable} which is only referred to once in a piece of code, probably because of a programming mistake. To be useful, a variable must be set and read from, in that order. If it is only referred to once then it cannot be both set and read. There are various exceptions. {C}-like {assignment operators}, e.g. "x += y", read and set x and return its new value (they are abbreviations for "x = x+y", etc). A {function} {argument} may be passed only for the sake of uniformity or to support future enhancements. A good {compiler} or a {syntax} checker like {lint} should report singleton variables but also allow specific instances to be marked as deliberate by the programmer. (1997-12-20)

singleton variable ::: (programming) A variable which is only referred to once in a piece of code, probably because of a programming mistake. To be useful, a variable must be set and read from, in that order. If it is only referred to once then it cannot be both set and read.There are various exceptions. C-like assignment operators, e.g. x += y, read and set x and return its new value (they are abbreviations for x = x+y, etc). singleton variables but also allow specific instances to be marked as deliberate by the programmer. (1997-12-20)

singletree ::: n. --> The pivoted or swinging bar to which the traces of a harnessed horse are fixed; a whiffletree.

singling ::: p. pr. & vb. n. --> of Single

singly ::: adv. --> Individually; particularly; severally; as, to make men singly and personally good.
Only; by one&


sings of Seket in her poem “Sagesse.” Seket is also

singsong ::: n. --> Bad singing or poetry.
A drawling or monotonous tone, as of a badly executed song. ::: a. --> Drawling; monotonous.


singster ::: n. --> A songstress.

singular ::: a. --> Separate or apart from others; single; distinct.
Engaged in by only one on a side; single.
Existing by itself; single; individual.
Each; individual; as, to convey several parcels of land, all and singular.
Denoting one person or thing; as, the singular number; -- opposed to dual and plural.
Standing by itself; out of the ordinary course; unusual;


singularist ::: n. --> One who affects singularity.

singularitarianism ::: A moral philosophy based upon the belief that a technological singularity - the technological creation of smarter-than-human intelligence - is possible, advocating deliberate action to effect and ensure its safety. While some futurologists and transhumanists speculate on the possibility and nature of this supposed singularity (often referred to as the Singularity, a term coined by Vernor Vinge), a Singularitarian believes it is not only possible, but that it can also be guided, and acts in ways that he/she believes will contribute to its safety and early arrival.

singularities ::: pl. --> of Singularity

singularity ::: n. --> The quality or state of being singular; some character or quality of a thing by which it is distinguished from all, or from most, others; peculiarity.
Anything singular, rare, or curious.
Possession of a particular or exclusive privilege, prerogative, or distinction.
Celibacy.


singularity ::: the state, fact or quality of being distinctive, unusual or unique.

singularize ::: v. t. --> To make singular or single; to distinguish.

singularly ::: adv. --> In a singular manner; in a manner, or to a degree, not common to others; extraordinarily; as, to be singularly exact in one&

singular matrix: A matrix for which an inverse matrix does not exist.

singult ::: n. --> A sigh or sobbing; also, a hiccough.

singultous ::: a. --> Relating to, or affected with, hiccough.

singultus ::: n. --> Hiccough.

sin'gŭn身根. See KĀYENDRIYA

sing ::: v. i. --> To utter sounds with musical inflections or melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune, or of a given part (as alto, tenor, etc.) in a chorus or concerted piece.
To utter sweet melodious sounds, as birds do.
To make a small, shrill sound; as, the air sings in passing through a crevice.
To tell or relate something in numbers or verse; to


sin'gwang 身光. See SHENGUANG

sin'gwan 身觀. See KĀYĀNUPAsYANĀ

sin'gyong chijŭngt'ong 神境智證通. See ṚDDHIVIDHĀBHIJNĀ

sinhae 信解. See sRADDHĀDHIMUKTA

sinh: Shorthand for the hyperbolic function of hyperbolic sine.

siniate ::: a. --> Having the margin alternately curved inward and outward; having rounded lobes separated by rounded sinuses; sinuous; wavy.

sinical ::: a. --> Of or pertaining to a sine; employing, or founded upon, sines; as, a sinical quadrant.

sinigrin ::: n. --> A glucoside found in the seeds of black mustard (Brassica nigra, formerly Sinapis nigra) It resembles sinalbin, and consists of a potassium salt of myronic acid.

sinister ::: 1. Corrupt, wicked, evil, base. 2. Threatening or portending evil, harm, or trouble; ominous.

sinister ::: a. --> On the left hand, or the side of the left hand; left; -- opposed to dexter, or right.
Unlucky; inauspicious; disastrous; injurious; evil; -- the left being usually regarded as the unlucky side; as, sinister influences.
Wrong, as springing from indirection or obliquity; perverse; dishonest; corrupt; as, sinister aims.
Indicative of lurking evil or harm; boding covert danger;


sinister-handed ::: a. --> Left-handed; hence, unlucky.

sinisterly ::: adv. --> In a sinister manner.

sin is the shorthand for the elementary trigonometric function sine. cos is the shorthand for the elementary trigonometric function cosine and tan if the shorthand for the elementary trigonometric function tangent.

sinistrad ::: adv. --> Toward the left side; sinistrally.

sinistral ::: a. --> Of or pertaining to the left, inclining to the left; sinistrous; -- opposed to dextral.
Having the whorls of the spire revolving or rising to the left; reversed; -- said of certain spiral shells.


sinistrality ::: n. --> The quality or state of being sinistral.

sinistrally ::: adv. --> Toward the left; in a sinistral manner.

sinistrin ::: n. --> A mucilaginous carbohydrate, resembling achroodextrin, extracted from squill as a colorless amorphous substance; -- so called because it is levorotatory.

sinistrorsal ::: a. --> Rising spirally from right to left (of the spectator); sinistrorse.

sinistrorse ::: a. --> Turning to the left (of the spectator) in the ascending line; -- the opposite of dextrorse. See Dextrorse.

sinistrous ::: a. --> Being on the left side; inclined to the left; sinistral.
Wrong; absurd; perverse.


sinistrously ::: adv. --> In a sinistrous manner; perversely; wrongly; unluckily.
With a tendency to use the left hand.


sinjung. (C. shenzhong; J. shinshu 神衆). In Korean, "host of spirits"; referring to the LOKAPĀLAs, the protectors of the dharma (DHARMAPĀLA). The sinjung are often headed by KUMĀRABHuTA (K. Tongjin), who appears in a grand, feathered headdress accompanied by over a dozen associates, who aid him in protecting the religion. Originally Hindu deities, the sinjung were adopted into Buddhism as guardian deities after being converted by the Buddha's teachings. In particular, BRAHMĀ (K. Pom Ch'onwang), INDRA (K. Chesok ch'on), the four heavenly kings (S. CATURMAHĀRĀJA; K. sa ch'on wang), and WEITUO (K. Wit'a) were so popular that many statues and paintings were made of them. As the SUVARnAPRABHĀSOTTAMASuTRA gained popularity in East Asian Buddhism, the sinjung also came to be regarded as protectors of the state as well as the dharma. Imported to Korea along with Buddhism, the sinjung also came to be worshipped in state Buddhist services. During the Choson dynasty, when Neo-Confucianism replaced Buddhism as the state religion, the role of the sinjung stretched into the personal realm as well, including protecting against disease. Many of the sinjung derive from such Buddhist sutras as the AVATAMSAKASuTRA, the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), and the RENWANG JING ("Scripture for Humane Kings"), but there are also indigenous sinjung who originated from within the Chinese and Korean religious traditions. Hanging paintings (T'AENGHWA) of the sinjung are often displayed on the right wall of the main shrine halls (TAEUNG CHoN) in Korean monasteries. These paintings vary widely, and the main figures include: (1) Chesok ch'on (Indra), alone without associates; (2) Yejok Kŭmgang (the vajra-ruler who purifies unclean places), with Chesok ch'on on his left side and Pom Ch'onwang (Brahmā) on his right; (3) Wit'a (Weituo) with the same associates of Yejok Kŭmgang to his sides; (4) thirty-nine sinjung from the AvataMsakasutra; (4) 104 sinjung, including all the indigenous sinjung.

sinjung

sinjŭng 身證. See KĀYASĀKsIN

sinker ::: n. --> One who, or that which, sinks.
A weight on something, as on a fish line, to sink it.
In knitting machines, one of the thin plates, blades, or other devices, that depress the loops upon or between the needles.


sinking ::: p. pr. & vb. n. --> of Sink ::: --> a. & n. from Sink.

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

sink ::: v. i. --> To fall by, or as by, the force of gravity; to descend lower and lower; to decline gradually; to subside; as, a stone sinks in water; waves rise and sink; the sun sinks in the west.
To enter deeply; to fall or retire beneath or below the surface; to penetrate.
Hence, to enter so as to make an abiding impression; to enter completely.
To be overwhelmed or depressed; to fall slowly, as so the


sinless ::: a. --> Free from sin.

sinless patriarchs over whom death had no power.”

sin ::: n. 1. A transgression of a religious or moral law, especially when deliberate. 2. Any reprehensible action, behaviour, etc.; serious fault or offence. Sin, sins. *v. *3. To commit a sinful act.

sinned ::: imp. & p. p. --> of Sin

sinneress ::: n. --> A woman who sins.

sinner [i.e., such a one who kept not the Sabbath]

sinner ::: n. --> One who has sinned; especially, one who has sinned without repenting; hence, a persistent and incorrigible transgressor; one condemned by the law of God. ::: v. i. --> To act as a sinner.

sinners’ teeth being broken with fiery stones from

sinners who are being judged or purged, Jaluha

sinnet ::: n. --> See Sennit .

sinning ::: p. pr. & vb. n. --> of Sin

sinological ::: a. --> Relating to the Chinese language or literature.

sinologist ::: n. --> A sinologue.

sinologue ::: n. --> A student of Chinese; one versed in the Chinese language, literature, and history.

sinology ::: n. --> That branch of systemized knowledge which treats of the Chinese, their language, literature, etc.

sinoper ::: n. --> Sinople.

sinopia ::: n. --> Alt. of Sinopis

sinopis ::: n. --> A red pigment made from sinopite.

sinopite ::: n. --> A brickred ferruginous clay used by the ancients for red paint.

sinople ::: n. --> Ferruginous quartz, of a blood-red or brownish red color, sometimes with a tinge of yellow.
The tincture vert; green.


sinque ::: n. --> See Cinque.

sin. See PĀPA; AKUsALA; AKUsALAKARMAPATHA; KARMAN; KARMAPATHA.

sins, he is “fixed eternally in evil” and his mind,

sinsik 身識. See KĀYAVIJNĀNA

sinsim t'allak 身心落. See SHINJIN DATSURAKU

sinsim 信心. See XINXIN

sin ::: “ Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” Essays on the Gita

sin

sins of the faithful. Christians invoke Michael as St.

sinsring ::: n. --> Same as Banxring.

sinsŭnghae 信勝解. See sRADDHĀVIMUKTA

sinter ::: n. --> Dross, as of iron; the scale which files from iron when hammered; -- applied as a name to various minerals.

sinto ::: --> Alt. of Sintoist

sintoc ::: n. --> A kind of spice used in the East Indies, consisting of the bark of a species of Cinnamomum.

sintoism ::: --> Alt. of Sintoist

sintoist ::: --> See Shinto, etc.

sin to mankind. [Rf. Enoch I; Ambelain, La Kabbale

sint'ong 神通. See ABHIJNĀ

sintu ::: --> Alt. of Sintoist

sinuated ::: imp. & p. p. --> of Sinuate ::: a. --> Same as Sinuate.

sinuate ::: v. i. --> To bend or curve in and out; to wind; to turn; to be sinusous.

sinuating ::: p. pr. & vb. n. --> of Sinuate

sinuation ::: n. --> A winding or bending in and out.

sinuose ::: a. --> Sinuous.

sinuosities ::: pl. --> of Sinuosity

sinuosity ::: n. --> Quality or state of being sinuous.
A bend, or a series of bends and turns; a winding, or a series of windings; a wave line; a curve.


sinuous ::: a. --> Bending in and out; of a serpentine or undulating form; winding; crooked.

sinupalliate ::: a. --> Having a pallial sinus. See under Sinus.

sinuses ::: pl. --> of Sinus

sinusoidal ::: a. --> Of or pertaining to a sinusoid; like a sinusoid.

sinusoidal: Of or relating to the sine curve.

sinusoid ::: n. --> The curve whose ordinates are proportional to the sines of the abscissas, the equation of the curve being y = a sin x. It is also called the curve of sines.

sinus ::: pl. --> of Sinus ::: n. --> An opening; a hollow; a bending.
A bay of the sea; a recess in the shore.
A cavity; a depression.
A cavity in a bone or other part, either closed or with a


sin, when they “put on the corruptibility of the

sin 信. See sRADDHĀ

sin 身. See KĀYA

SINA ::: [An Implementation of the Object-Oriented Concurrent Programming Language SINA, A. Tripathi et al, Soft Prac & Exp 19(3):235-256 (1989)].

SINA ["An Implementation of the Object-Oriented Concurrent Programming Language SINA", A. Tripathi et al, Soft Prac & Exp 19(3):235-256 (1989)].

Sinah ::: (Heb.) Hate ::: Sinai Campaign ::: War fought from October-November 1956 when Israel reacted to Egyptian terrorist attacks and the blockade of the Straits of Tiran by occupying the Sinai peninsula.

Sinai —an amulet angel invoked in Mosaic

Sinai (Hebrew) Sīnai Often Har Sinai (Mount Sinai). A holy mountain of the Jews, associated particularly with Moses and Jehovah (Ex 19). All races have had their holy mountains, “some. Himalayan Peaks, others, Parnassus, and Sinai. They were all places of initiation and the abodes of the chiefs of the communities of ancient and even modern adepts” (SD 2:494). The mountain has been associated with the moon, and its name links it with the Phoenician lunar deity Sin. “Mount Sinaï, the Nissi of Exodus (xvii., 15), the birthplace of almost all the solar gods of antiquity, such as Dionysus, born at Nissa or Nysa, Zeus of Nysa, Bacchus and Osiris . . . Some ancient people believed the Sun to be the progeny of the Moon, who was herself a Sun once upon a time. Sin-aï is the ‘Moon Mountain,’ hence the connexion” (TG 299). As to the fire which Moses saw upon the mountain while the multitude saw it enwrapped in clouds and smoke, fire represented the “Wisdom of the true gnosis or the real spiritual enlightenment. . . . For Moses, the fire on Mount Sinai, and the spiritual wisdom imparted; for the multitudes of the ‘people’ below, for the profane, Mount Sinai in (through) smoke, i.e., the exoteric husks of orthodox or sectarian ritualism” (SD 2:566).

Sinai I Agreement ::: On January 18, 1974, Israel and Egypt signed the Sinai I Agreement via shuttle diplomacy utilized by US secretary of state Henry Kissinger. Egypt restricted its military presence east of the Suez Canal while Israel retained control of the Mitla and Gidi passes. The Arab states also agreed to end their oil embargo on Western nations allied with Israel.

Sinai II Agreement ::: Signed on September 4, 1975 by Israel and Egypt and mediated by US Secretary of State Henry Kissinger, Egypt and Israel widened their buffer zone in the Sinai. Egypt renounced violence against Israel, and the US promised to construct a warning station on Sinai Peninsula and to neither recognize nor negotiate with the PLO.

Sinai, in the holy place.”

Sinai or Mt. Nebo to fetch the soul of Moses.

Sinai Peninsula ::: Desert region located to Israel's southwest. Israel captured the Sinai in the Six-Day War but returned it to Egypt as part of the 1979 peace treaty between the two countries.

Sinai.

Sin A letter of the Hebrew alphabet.

Sinat Chinam ::: (Heb.) Gratuitous hatred.

Since Gabriel and Michael escaped being burned,

Since I was unacquainted at the time with anyone versed in angel lore, I decided to enter

Sincerity exacts the unification and harmonisation of the whole being in all its parts and movements around the central Divine

Sincerity is being open to no Inlluence but the Divine’s only.

Sincerity ::: One cannot become altogether this at once, but if one aspires at all times and calls in the aid of the Divine Shakti with a true heart and a straightforward will, one grows more and more into the true consciousness.
   Ref: CWSA Vol. 35, Page: 131


SINCERITY. ::: SiDcezity means to lilt all the movements of the being to the level of the highest consciousness and realisation already attained.

Sincerity (temimut) :::
&

Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …

Since the middle of the fourth root-race, no monads from the animal kingdom could any longer enter the human kingdom because from that time the earth started on its ascending arc of evolution. Nevertheless, the monads imbodied in the anthropoids will enter the very lowest and least evolved branchlets of the human kingdom during the fifth round. The monads now in anthropoid bodies will disappear from incarnation during the present fifth root-race to enter their inter-round paranirvana, remaining as astral monads until the next (fifth) round. A relatively few individuals among the anthropoids, because of having attained the most advanced degree of evolution in the anthropoid stock, will reach quasi-human status, although still in anthropoid bodies, before the fifth root-race has reached its end. Even these exceptional anthropoids will probably have died out before the fifth root-race is ended or by the early sixth root-race — a period several million years from now.

Since this definition of consistency is relative to the choice if a particular notation as representing negation, the following definition is sometimes used instead: (2) A logistic system is consistent if not every formula (not every sentence) is a theorem. In the case of many familiar systems, under the usual choice as to which notation represents negation, the equivalence of this sense of consistency to the previous one is immediate.

Sin (Chaldean) The moon; also the Babylonian and Assyrian moon deity called Enzu (the lord of wisdom) and Nannar (the illuminer). The wisdom is that of the lower manas, the reflection of the higher, and this wisdom can all too often become the dark wisdom of evildoing and sorcery. Temples to Sin were erected in all the principal cities of the two empires, named E-gish-shir-gal (house of the great light). The worship of the moon deity predominated at Ur and Harran, and he was portrayed as an old man with flowing beard, having the crescent as his symbol and 30 as his number. Sin was known as father of the gods, creator of all things; and some of the ancient nations held that the moon was parent of the sun, and that the moon in its turn was once eons ago a sun itself.

Sinclair, Clive ::: Clive Sinclair

Sinclair, Clive {Clive Sinclair}

Sinclair PC200 "computer" {(http://nonowt.demon.co.uk/magfold/articfol/the_miss.htm)}. [Summary?] 1998-07-28

Sinclair PC200 ::: (computer) .[Summary?]1998-07-28

Sinclair Radionics ::: Sinclair Research

Sinclair Radionics {Sinclair Research}

Sinclair Research ::: (company) A British microelectronics developer and manufacturer. Evolving from Sinclair Radionics in 1979, Sinclair Research was owned by Sir Clive calculators and pocket radios and televisions), but Sinclair Research began by producing some of the first 8-bit home microcomputers.Sinclair produced five microcomputers from 1980 to 1987, all based on the Zilog Z80 microprocessor (except for the QL, which used the Motorola 68008 - a variant the QL (Quantum Leap) in 1984. A portable laptop computer, the Z88, was released in 1987 under the Cambridge Computers banner.Of them all, the ZX Spectrum was the best known, and it went on to become the most popular microcomputer of its time in the United Kingdom and in many other are today) between owners of Spectrums and Commodore 64s over who had the best machine.Sir Clive's financial problems in the mid-80s led him to sell the rights to the Sinclair brand to Amstrad in April 1986. This led to further models of the production of these computers, and no computer with the Sinclair name has been produced since. . . . (1998-12-09)

Sinclair Research "company" A British microelectronics developer and manufacturer. Evolving from Sinclair Radionics in 1979, Sinclair Research was owned by Sir {Clive Sinclair}. Sinclair Radionics produced electronic components and devices (such as calculators and pocket radios and televisions), but Sinclair Research began by producing some of the first {8-bit} home {microcomputers}. Sinclair produced five microcomputers from 1980 to 1987, all based on the {Zilog Z80} {microprocessor} (except for the {QL}, which used the {Motorola 68008} - a variant on the {68000}). The 1K kit-build {ZX80}, introduced in 1980, was followed by the 1K {ZX81} (expandable to 16K) in 1981, the 16K (expandable to 48K) {ZX Spectrum} in 1982 (then superseded by two distinct 48K models and a 128K model in 1986) and the {QL} (Quantum Leap) in 1984. A portable {laptop computer}, the {Z88}, was released in 1987 under the {Cambridge Computers} banner. Of them all, the ZX Spectrum was the best known, and it went on to become the most popular microcomputer of its time in the United Kingdom and in many other territories. This was partly due to its ease of use, and also due to its enormous {software} catalogue, covering games, {word processing}, music, {programming} and {graphics}. Glorious "mine's-better-than-yours" battles were fought (and still are today) between owners of Spectrums and {Commodore 64s} over who had the best machine. Sir Clive's financial problems in the mid-80s led him to sell the rights to the Sinclair brand to {Amstrad} in April 1986. This led to further models of the Spectrum being released from 1986 to 1988 and also an {IBM} {PC}-compatible based internally on Amstrad's own PC range. Sir Clive was not involved with the production of these computers, and no computer with the Sinclair name has been produced since. {(http://sinclair-research.co.uk/)}. {Planet Sinclair (http://nvg.ntnu.no/sinclair/)}. {comp.sys.sinclair FAQ (http://kendalls.demon.co.uk/cssfaq/)}. (1998-12-09)

Sindu

Sindu. (S). One of the twenty-four sacred sites associated with the CAKRASAMVARATANTRA. See PĪtHA.

Sin Evildoing, moral obliquity expressed in thought and act; in its relation to human evolution, it applies especially to the misuse of human creative powers which occurred after the fall into material existence. The procreative act, for example, in itself is not sinful, for this is but nature’s arrangement for the continuing of the human strain, but the abuse of this power, especially for black magical purposes. This truth has been perverted by Christian theology, which regards the procreative act as essentially sinful and permissible only as a concession to the “original sin” stamped upon us by our first parents in the Garden of Eden, and only to be purged by the Atonement.

Sing Bongha (Kolarian) Applied to the spirit of the sun by Kolarian tribes.

Singer, Isaac Bashevis. Satan in Goray. New York:

Single ASsignment Language ::: (language) (SASL) A functional programming language designed by Professor David Turner in 1976 whilst at St. Andrews University. SASL is a derivative of ISWIM with infinite data structures. It is fully lazy but weakly typed. It was designed for teaching functional programming, with very simple syntax.Example syntax: def fac n =n = 0 -> 1 ; n x fac(n-1) A version of the expert system EMYCIN has been written in SASL.SASL was originally known as Saint Andrews Static Language. Not to be confused with SISAL. . See also Kamin's interpreters.[A New Implementation Technique for Applicative Languages, D.A. Turner, Soft Prac & Exp 8:31-49 (1979)].(2003-08-08)

Single Connection Attach ::: (hardware) (SCA, Single Connector Attachment) A non-standard type of SCSI connector, used mostly by OEMs, which carries both power and data on one 80-pin connector. SCA SCSI drives tend to be cheaper but use with standard SCSI cables requires an adaptor and external termination. .(2003-06-21)

Single Connection Attach "hardware" (SCA, "Single Connector Attachment") A non-standard type of {SCSI} connector, used mostly by {OEMs}, which carries both power and data on one 80-pin connector. SCA SCSI drives tend to be cheaper but use with standard SCSI cables requires an adaptor and external termination. {(http://pcmech.com/show/harddrive/152/)}. (2003-06-21)

Single Connector Attachment {Single Connection Attach}

Single Data Rate Random Access Memory "storage" (SDR-RAM, SDR-SDRAM, Single Data Rate Synchronous Dynamic Random Access Memory) {RAM} or {SDRAM} that transfers data on only one {clock} transition (0-1 or 1-0), in contrast to {DDR-RAM}. (2001-05-24)

Single Data Rate Random Access Memory ::: (storage) (SDR-RAM, SDR-SDRAM, Single Data Rate Synchronous Dynamic Random Access Memory) RAM or SDRAM that transfers data on only one clock transition (0-1 or 1-0), in contrast to DDR-RAM.(2001-05-24)

Single Data Rate Synchronous Dynamic Random Access Memory {Single Data Rate Random Access Memory}

Single Document Interface "programming" (SDI) A limitation applying to an {application program} that only shows a single windows giving a view of one document at a time. The opposite is {Multiple Document Interface} (MDI). (1999-03-30)

Single Document Interface ::: (programming) (SDI) A limitation applying to an application program that only shows a single windows giving a view of one document at a time.The opposite is Multiple Document Interface (MDI). (1999-03-30)

Single Edge Contact Cartridge ::: (hardware) (SEC, SECC) The cased daughterboard housing Intel's Pentium II, Pentium III, and Xeon microprocessors.A SECC fits into a Slot 1 or Slot 2 connector.[SECC 2?] (1999-08-05)

Single Edge Contact Cartridge "hardware" (SEC, SECC) The cased {daughterboard} housing {Intel}'s {Pentium II}, {Pentium III}, and {Xeon} {microprocessors}. A SECC fits into a {Slot 1} or {Slot 2} connector. [SECC 2?] (1999-08-05)

Single Edge Contact "hardware" (SEC) The type of cartridge in which a {Pentium II} is packaged. [Other uses?] (1999-02-15)

Single Edge Contact ::: (hardware) (SEC) The type of cartridge in which a Pentium II is packaged.[Other uses?] (1999-02-15)

Single Edge Processor Package ::: (hardware) (SEPP) The caseless daughterboard containing Intel's Celeron processor. A SEPP fits into a Slot 1 connector. (1999-08-04)

Single Edge Processor Package "hardware" (SEPP) The caseless {daughterboard} containing {Intel}'s {Celeron} {processor}. A SEPP fits into a {Slot 1} connector. (1999-08-04)

Single Electron Tunneling ::: (electronics) (SET) A New electrical standard for capacitance.SET devices can be used to construct circuits which process information by manipulating individual electrons. SET devices are small, dissipate little low power dissipation of SET circuits makes them potentially useful for the Information Technology industry. (1999-01-06)

Single Electron Tunneling "electronics" (SET) A New electrical standard for capacitance. SET devices can be used to construct circuits which process information by manipulating individual electrons. SET devices are small, dissipate little power, and can detect exquisitely small quantities of charge. The small size and low power dissipation of SET circuits makes them potentially useful for the {Information Technology} industry. (1999-01-06)

Single Electron Tunneling Technology "hardware" A {neural network} hardware concept based on {single electron tunneling}. {Single electron tunneling transistors} have some properties which make them attractive for neural networks, among which their small size, low power consumption and potentially high speed. Simulations have been performed on some small circuits of SET transistors that exhibit functional properties similar to those required for neural networks. {(http://computer.org/conferen/proceed/mn96/ABSTRACT.HTM

Single Electron Tunneling Technology ::: (hardware) A neural network hardware concept based on single electron tunneling. Single electron tunneling transistors have some properties which make them attractive for neural networks, among which their small size, low power consumption and potentially high speed.Simulations have been performed on some small circuits of SET transistors that exhibit functional properties similar to those required for neural networks. .[Proceedings of the Fifth International Conference on Microelectronics for Neural Networks and Fuzzy Systems (MicroNeuro '96). Martijn J. Goossens, Chris J.M. Verhoeven, and Arthur H.M. van Roermund]. (1999-01-06)

Single entry bookkeeping – Refers to a simple bookkeeping system in which all transactions are recorded in a single record (e.g., a cheque book that indicates expenditures only).

Single European market - An agreement by EU countries remove all barriers to trade.

Single Image Random Dot Stereogram ::: (graphics) (SIRDS, originally autostereogram) A stereogram composed of (coloured) dots which when viewed correctly appears three-dimensional. SIRDs were invented by Dr. Christoper Tyler, Associate Director of the Smith-Kettlewell Eye Research Institute in San Francisco (1999). . . . . (1996-11-06)

Single Image Random Dot Stereogram "graphics" (SIRDS, originally "autostereogram") A {stereogram} composed of (coloured) dots which when viewed correctly appears three-dimensional. SIRDs were invented by Dr. Christoper Tyler, Associate Director of the Smith-Kettlewell Eye Research Institute in San Francisco (1999). {FAQ (http://cs.waikato.ac.nz/~singlis/sirds.html)}. {Nice pictures (http://eleves.ens.fr:8080/home/massimin/index.ang.html)}. {Picture Gallery (http://h2.ph.man.ac.uk/gareth/sirds.html)}. {Vern Hart's SIRDS Gallery (http://vern.com/)}. {SGI Gallery (http://sgi.com/free/gallery.html)}. (1996-11-06)

Single In-line Memory Module "storage" (SIMM) A small circuit board or substrate, typically about 10cm x 2cm, with {RAM} {integrated circuits} or die on one or both sides and a single row of pins along one long edge. Several SIMMs are mounted with their substrates at right-angles to the main circuit board (the {motherboard}). This configuration allows greater packing density than direct mounting of, e.g. DIL ({dual in-line}) RAM packages on the motherboard. In 1993 one SIMM typically held one or four megabytes, by early 1997 one could hold 8, 16, or 32 MB. (1997-01-05)

Single In-line Memory Module ::: (storage) (SIMM) A small circuit board or substrate, typically about 10cm x 2cm, with RAM integrated circuits or die on one or both sides and a single row RAM packages on the motherboard. In 1993 one SIMM typically held one or four megabytes, by early 1997 one could hold 8, 16, or 32 MB. (1997-01-05)

Single Inline Pin Package "hardware" (SIPP) An {integrated circuit} package with a single line of pins. Compare {Dual Inline Package}, {Single In-line Memory Module}. (1995-03-01)

Single Inline Pin Package ::: (hardware) (SIPP) An integrated circuit package with a single line of pins.Compare Dual Inline Package, Single In-line Memory Module. (1995-03-01)

Single Instruction/Multiple Data (SIMD) (Or "data parallel") The classification under {Flynn's taxonomy} for a {parallel processor} where many processing elements ({functional units}) perform the same operations on different data. There is often a central controller which broadcasts the instruction stream to all the processing elements. Contrast {Multiple Instruction/Multiple Data}. (1994-11-04)

Single Instruction/Multiple Data ::: (SIMD) (Or data parallel) The classification under Flynn's taxonomy for a parallel processor where many processing elements (functional units) perform the same operations on different data. There is often a central controller which broadcasts the instruction stream to all the processing elements.Contrast Multiple Instruction/Multiple Data. (1994-11-04)

Single Instruction Multiple Data {Single Instruction/Multiple Data}

Single-line Digital Subscriber Line ::: (communications, protocol) (SDSL, or Single-pair High Speed Digital Subscriber Line, S-HDSL) A form of Digital Subscriber Line similar to HDSL but providing T1 or E1 connections over a single twisted-pair copper line. (1998-05-18)

Single-line Digital Subscriber Line "communications, protocol" (SDSL, or Single-pair High Speed Digital Subscriber Line, S-HDSL) A form of {Digital Subscriber Line} similar to {HDSL} but providing {T1} or {E1} connections over a single {twisted-pair} copper line. (1998-05-18)

Single-pair High Speed Digital Subscriber Line ::: Single-line Digital Subscriber Line

Single-pair High Speed Digital Subscriber Line {Single-line Digital Subscriber Line}

Single-union agreement - A firm will only deal with one particular trade union and no others.

Single Virtual Storage {OS/VS2}

Singularitarianism - a social movement defined by the belief that a technological singularity—the creation of superintelligence—will likely happen in the medium future, and that deliberate action ought to be taken to ensure that the Singularity benefits humans. See /r/Singularitarianism

Singularity - also known as technological singularity, is a hypothetical moment in time when artificial intelligence will have progressed to the point of a greater-than-human intelligence, radically changing civilization, and perhaps human nature. See /r/Singularity

Singular Point Used in mathematics in contradistinction to an ordinary point or Euclid’s point, without length, breadth, or thickness. The singular point is made by the intersection of two lines, at the apex of a cone, where a decreasing magnitude reaches zero, the node of a vibration, or when something passes from one state to another. Sir James Jeans, in Astronomy and Cosmogony, says: “The type of conjecture which presents itself, somewhat insistently, is that the centers of the nebulae are of the nature of ‘singular points,’ at which matter is poured into our universe from some other, and entirely extraneous, spatial dimension, so that, to a denizen of our universe, they appear as points at which matter is being continually created.” This suggests that he avoids the idea that matter can be created, and resorts to a fourth-dimensional theory to explain its mysterious appearance. In theosophical philosophy, physical matter is formed or deposited from ultraphysical matter, as energy-substance passing from one plane to another, so there is no need to resort to a fourth-dimensional theory.

Singular proposition: See logic, formal, §§4, 5. Skepticism: Sec Scepticism. Skolem paradox: See Löwenheim's theorem. Smith, Adam: (1723-1790) Professor of Moral Philosophy and Logic at Glasgow. He is best known for his The Wealth of Nations, but he is not to be forgotten for his contributions to the study of ethics, expressed principally in his "The Theory of Moral Sentiments." He finds sympathy as the fundamental fact of the moral consciousness and he makes of sympathy the test of morality, the sympathy of the impartial and well informed spectator. -- L.E.D.

Sin'gyesa

Sin'gyesa. (神溪寺). In Korean, "Divine Brook Monastery"; one of the major monasteries on the Korean sacred mountain of KŬMGANGSAN (Diamond Mountains), now in North Korea. The monastery is claimed to have been constructed in 519 during the Silla dynasty by the monk Poun (d.u.). Its original name, Sin'gyesa, "Silla Brook Monastery," uses instead the homophonous sin (lit. new), the first character in Silla (Sin-la), presumably in honor of the Silla dynasty. The monastery received its current name after the founding monk Poun is said to have used his magical powers (ṚDDHI) to move fish that people were trying to catch out of the brook next to the monastery, because he thought that fishing corrupted the sacred place. The monastery underwent frequent repairs and reconstructions, before being completely destroyed in 1950 during the Korean War (1950-1953). Sin'gyesa was reconstructed starting in 2004 through the cooperative efforts of the South Korean CHOGYE CHONG and the North Korean Buddhist Federation.

Sinhaeng 信行. See XINXING

Sinhŭngsa

Sinhŭngsa. (神興寺). In Korean, "Divinely Flourishing Monastery"; the third district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located in Outer Soraksan (Snowy Peaks Mountain) near the town of Sokch'o. The monastery was founded in 652 by the Silla VINAYA master CHAJANG (d.u.; fl. c. mid-seventh century), who named it Hyangsongsa, or City of Fragrances [see GANDHAVATĪ] (monastery), but it has been nicknamed "Monastery of Frequent Changes" because it has changed its location, name, and school affiliation so many times over the centuries. When Hyangsongsa burned down in 698, the Silla Hwaom (C. HUAYAN) teacher ŬISANG (625-702) had it rebuilt three years later near its current site and renamed it Sonjongsa (Meditative Absorption Monastery). The monastery was damaged during the Japanese Hideyoshi invasions of 1592-1598 and burned to the ground in 1642. The three monks who remained after the conflagration each dreamed of a spirit who told them that relocating the monastery's campus would protect it from any future damage by fire, water, or wind. Following the spirit's recommendation, the monks moved the site ten leagues (K. i; C. li) below where the monastery was then located and renamed it Sinhŭngsa, the name it has kept ever since. Sinhŭngsa proper is built on a foundation of natural stone with four large cornerstones. The visitor reaches the monastery along a half-mile-long path that is flanked by reliquaries and memorial stele until reaching the Ilchumun (Single Pillar Gate). Sinhŭngsa's main shrine hall is the Kŭngnak pojon (SUKHĀVATĪ Basilica), which faces west and is decorated on the outside by the ten ox-herding paintings (see OXHERDING PICTURES, TEN). Inside, AMITĀBHA is enshrined together with his companion BODHISATTVAs, AVALOKITEsVARA and MAHĀSTHĀMAPRĀPTA; they sit below a canopy of yellow dragons and in front of a painting of sĀKYAMUNI with an elderly KĀsYAPA and a young-looking ĀNANDA. Right after entering the Ilchumun is found the 14.6-meter (48 foot) high T'ongil Taebul (Unification Great Buddha) sitting on a 4.3 meter (14 foot) pedestal. Casting of this bronze image started in 1987 and was finished ten years later; it is now the largest seated bronze buddha image in the world, larger even than the Japanese KAMAKURA DAIBUTSU (at 13.35 meters, or 44 feet, high). Its pedestal is decorated with images of the sixteen ARHAT protectors of Buddhism (see sOdAsASTHAVIRA). This monastery should be distinguished from the homophonous Sinhŭngsa (Newly Flourishing Monastery), located in the T'aebaek Mountains near the city of Samch'ok in Kangwon province; that temple is the fourth district monastery of the Chogye order.

Sinistrari, Fr. Ludovico Maria. Demoniality; or Incubi

Sinivali (Sanskrit) Sinīvālī The first day of the new moon when it rises with a scarcely visible crescent, a day greatly connected with occult practices in India. Also a goddess said to preside over fecundity and easy birth, which relates her to lunar powers and to the festival itself known by this name which celebrates the first appearance of the new moon. She is sometimes called the consort of Vishnu. The Greeks, Latins, and other nations had various names for this divinity, commonly known, for instance, among the Greeks and Latins as Eileithyia or Ilithyia.

Sinker, Robert (tr.). Testament of the Twelve Patriarchs.

Sinking fund - Refers to an account that was set up in order to reduce another account over time to zero (using the principles of straight-line depreciation or amortisation). When the fund reaches the value of the account, both are removed from the business's balance sheet.

SINKING OF CONSCIOUSNESS. ::: An occasional sinking of the consciousness happens to everybody. The causes are various, some touch from outside, something not yet changed or not sufficiently changed In the vital, especially the lower vital, some inertia or obscurity rising up from the physical parts of nature. \Vhen it comes, remain quiet, open yourself to the

Sinmo hŭisu kyong 身毛喜豎經. See MAHĀSĪHANĀDASUTTA

Sinsapa, Simsapa (Sanskrit) Śiṃśapā The tree Dalbergia Sissoo, the Asoka tree.

Sinsim myong 信心銘. See XINXIN MING

Sinsuni. These 2 luminaries are invoked to help

Sinsu taejanggyong 新修大藏經. See TAISHo SHINSHu DAIZoKYo

Sinsu 神秀. See SHENXIU

Abortion The destruction of the fetus in the uterus. The issues involved in the act are more vital and far-reaching than is generally suspected. Blavatsky in classifying feticide as unjustifiable murder, says: M-bM-^@M-^\yet it is neither from the standpoint of law, nor from any argument drawn from one or another orthodox ism that the warning voice is sent forth against the immoral and dangerous practice, but rather in occult philosophy both physiology and psychology show the disastrous consequence. . . . For, indeed, when even successful and the mother does not die just then, it still shortens her life on earth to prolong it with dreary percentage in Kamaloka, the intermediate sphere between the earth and the region of rest, . . . a necessary halting place in the evolution of the degree of life. The crime committed lies precisely in the wilful and sinful destruction of life, and interference with the operations of nature, hence M-bM-^@M-^T with Karma M-bM-^@M-^T that of the mother and the would-be future human being. The sin is not regarded by theosophists as one of a religious character, . . . But foeticide is a crime against natureM-bM-^@M-^] (BCW 5:107-8).

absolution ::: n. --> An absolving, or setting free from guilt, sin, or penalty; forgiveness of an offense.
An acquittal, or sentence of a judge declaring and accused person innocent.
The exercise of priestly jurisdiction in the sacrament of penance, by which Catholics believe the sins of the truly penitent are forgiven.
An absolving from ecclesiastical penalties, -- for


absolve ::: v. t. --> To set free, or release, as from some obligation, debt, or responsibility, or from the consequences of guilt or such ties as it would be sin or guilt to violate; to pronounce free; as, to absolve a subject from his allegiance; to absolve an offender, which amounts to an acquittal and remission of his punishment.
To free from a penalty; to pardon; to remit (a sin); -- said of the sin or guilt.
To finish; to accomplish.


According to one account, the creation of the world and especially of mankind is ascribed to Bel. He is also called father of the gods; and his consort, Belit, is called mother of the gods. His eldest son is Sin, god of the Moon. Bel also brings about the deluge which destroys humanity, showing his dual aspect of evolver and destroyer.

A curious medieval European representation of the zodiac, called EzekielM-bM-^@M-^Ys Wheel (cf IU 2:461-2), places Scorpio as equivalent to Adam-Eve. M-bM-^@M-^\The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling M-bM-^@M-^Xinto generation,M-bM-^@M-^Y or the downward cycle, becomes Scorpio, emblem of sin and matterM-bM-^@M-^] (IU 2:463).

Adad is a national and guardian deity of the Syrian races and the Edomites, found as early as 3000 BC in Syrian cuneiform tablets. In the Babylo-Assyrian pantheon M-bM-^@M-^YAdad is named in the second divine triad, that of the life-giving nature forces, with Shamash (the sun god) and Sin (the moon deity), and is always represented with a bull. In the Babylonian flood myth Adad is the god of storms, rains, and harvests, whose emblem is the thunderbolt, apparently the Semitic equivalent of the Greek Zeus, Roman Jupiter, and Norse Thor. His consort is Atargatis (Astarte, Asthoreth, Ishtar) who at times takes his place. See also AD, SONS OF

Adam Kadmon: Hebrew for primeval man. The Kabalistic name representing humanity, the M-bM-^@M-^\Heavenly Man,M-bM-^@M-^] prior to falling into sin.

adam ::: n. --> The name given in the Bible to the first man, the progenitor of the human race.
"Original sin;" human frailty.


Agnus Dei (Latin) [from agnus lamb + deus god] Lamb of God; originating in the New Testament: M-bM-^@M-^\The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the worldM-bM-^@M-^] (John 1:29). It is applied to various emblems, cakes, anthems, etc., used in the services of the orthodox Christian churches. As a lamb was sacrificed and partaken of in the Jewish feast of the Passover, John said in effect: behold the true divine Paschal Lamb. However, the original idea that impurity is burnt out by the divine fire from the radiant source within each person was perverted, both in the case of agni and the Lamb of God, into the idea of vicarious atonement (cf SD 2:383).

aguilt ::: v. t. --> To be guilty of; to offend; to sin against; to wrong.

aham tva sarvapapebhyo moksayisyami ma sucah ::: I will deliver thee from all sin and evil, do not grieve. [Gita 18.66]

". . . all sin is an error of the will, a desire and act of the Ignorance.M-bM-^@M-^] The Synthesis of Yoga*

Allen, Ethan: (1737-1789) Leader of the Green Mountain Boys and of their famous exploits during the American Revolution. He is less known but nonetheless significant as the earliest American deist. His Reason, the Only Oracle of Man (1784), expressed his opposition to the traditional Calvinism and its doctrine of original sin. He rejected prophecy and revelation but believed in immortality on moral grounds. He likewise believed in free will. -- L.E.D.

allowed themselves to fall into the sin of lewdness

aM-LM-^Dpapun.yamaM-LM-^DnaM-LM-^DpamaM-LM-^DnapriyaM-LM-^DpriyavivarjanamM-bM-^@M-^Tdispelling the sense of sin and virtue, honour and dishonour, love and hatred.

An 18th-century conception of Adam and Eve after the Fall, with Sin and Death in the background. Having

ascended to the 1st Heaven. With CainM-bM-^@M-^Ys sin, it

  "As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya.M-bM-^@M-^] *The Synthesis of Yoga

asmajjuhuranam enah ::: ... from us the devious attraction of sin. [Isa 18]

As the true interpretation of this old tale gradually was lost, there arose the religious belief that the actual waters of the Ganges were sin-cleansing, reminiscent of the supposed sin-cleansing power of the river Jordan in Christian and even in certain Jewish thought.

As time went on certain deities became more prominent in theological thought and speculation, acquiring celestial attributes as well as earthly ones, such as BaM-bM-^@M-^Xal, Astarte (made equivalent to Isis by Plutarch), and the Tyrian Melqarth (associated with Herakles). Originally each masculine deity had the title BaM-bM-^@M-^Xal (M-bM-^@M-^\lord,M-bM-^@M-^] equivalent to Babylonian Bel), and the feminine deities had the title of M-bM-^@M-^YAmma (mother), just as the ancient Hebrews spoke of their M-bM-^@M-^Yem or M-bM-^@M-^Yammah (fountain, beginning, womb, mother). The gods were called M-bM-^@M-^Yelomim or M-bM-^@M-^Yelim, from the original Shemetic root M-bM-^@M-^Yel. The god of the moon was Sin, the deity of the flame or lightning was Resh Reshuf and Eshmun was the god of vital force or healing (worshiped especially at Sidon) M-bM-^@M-^T clearly M-bM-^@M-^YEshmun is from the Shemitic verbal root M-bM-^@M-^Yesh (fire, cosmic fire or vitality) M-bM-^@M-^T cosmic vital electricity or fohat. Blavatsky states that the Phoenicians also propitiated the kabeiroi, deities of Samothrace.

atonement ::: n. --> Reconciliation; restoration of friendly relations; agreement; concord.
Satisfaction or reparation made by giving an equivalent for an injury, or by doing of suffering that which will be received in satisfaction for an offense or injury; expiation; amends; -- with for. Specifically, in theology: The expiation of sin made by the obedience, personal suffering, and death of Christ.


attrite ::: a. --> Rubbed; worn by friction.
Repentant from fear of punishment; having attrition of grief for sin; -- opposed to contrite.


attrition ::: n. --> The act of rubbing together; friction; the act of wearing by friction, or by rubbing substances together; abrasion.
The state of being worn.
Grief for sin arising only from fear of punishment or feelings of shame. See Contrition.


Averah (aveira) ::: (Heb.) Sin, transgression of God's will.

A. V. Vasihev, Space, Time, Motion, translated by H. M. Lucas and C. P. Sanger, with an introduction by Bertrand Russell, London. 1924, and New York, 1924. Religion, Philosophy of: The methodic or systematic investigation of the elements of religious consciousness, the theories it has evolved and their development and historic relationships in the cultural complex. It takes account of religious practices only as illustrations of the vitality of beliefs and the inseparableness of the psychological from thought reality in faith. It is distinct from theology in that it recognizes the priority of reason over faith and the acceptance of creed, subjecting the latter to a logical analysis. As such, the history of the Philosophy of Religion is coextensive with the free enquiry into religious reality, particularly the conceptions of God, soul, immortality, sin, salvaition, the sacred (Rudolf Otto), etc., and may be said to have its roots in any society above the pre-logical, mythological, or custom-controlled level, first observed in Egypt, China, India, and Greece. Its scientific treatment is a subsidiary philosophic discipline dates from about Kant's Religion innerhalb der Grenzen der reinen Vernunft and Hegel's Philosophie der Religion, while in the history of thought based on Indian and Greek speculation, sporadic sallies were made by all great philosophers, especially those professing an idealism, and by most theologians.

backsliding ::: p. pr. & vb. n. --> of Backslide ::: a. --> Slipping back; falling back into sin or error; sinning. ::: n.

Baptism [from Greek baptizein to sprinkle] Ceremonial of purification with water; one of the sacraments in the Christian churches, by which persons are initiated into the visible Church of Christ. It consists in either immersion in water or sprinkling with water, according to the practice of different churches. In the Protestant Churches it is M-bM-^@M-^\the outward and visible sign of an inward and spiritual grace,M-bM-^@M-^] accepted as a necessary preliminary to the other sacraments, and even as essential to salvation. In the Roman Catholic Church it carries remission of sin both original and actual. It existed in pre-Christian times among Jews and pagans, practiced in Chaldea, Egypt, India, Greece, Africa, Polynesia, North America, and ancient Europe, among others.

Batsunabashi sonja M-dM-

BeinoniM-BM- (&

besetment ::: n. --> The act of besetting, or the state of being beset; also, that which besets one, as a sin.

besetting ::: p. pr. & vb. n. --> of Beset ::: a. --> Habitually attacking, harassing, or pressing upon or about; as, a besetting sin.

chasong sin M-hM-^GM-*M-fM-^@M-'M-hM-:M-+. See SVABHM-DM-^@VAKM-DM-^@YA, SVABHM-DM-^@VIKAKM-DM-^@YA

cha suyong sin M-hM-^GM-*M-eM-^OM-^WM-gM-^TM-(M-hM-:M-+. See SVA-SAMBHOGAKM-DM-^@YA

Christian Science: A religion and philosophy, founded in 1875 by Mary Baker Eddy, based on the teaching that God, the Universal Mind, is the only existing reality, man is GodM-bM-^@M-^Ys spiritual idea and belongs by right to an order in which there is no sickness, sin, sorrow or death; all such things are errors of manM-bM-^@M-^Ys mortal mind and have no reality for man save as he admits them; if man denies them, they cease to exist.

cofunction identities: A set of trigonometric identites which relates trigonometric functions to their cofunctions, e.g. sin and cos, sec and csc, tan and cot.

commit ::: v. t. --> To give in trust; to put into charge or keeping; to intrust; to consign; -- used with to, unto.
To put in charge of a jailor; to imprison.
To do; to perpetrate, as a crime, sin, or fault.
To join for a contest; to match; -- followed by with.
To pledge or bind; to compromise, expose, or endanger by some decisive act or preliminary step; -- often used reflexively; as, to commit one&


commonly been attributed to the sin of pride or

complex number ::: (mathematics) A number of the form x+iy where i is the square root of -1, and x and y are real numbers, known as the real and imaginary part. Complex numbers can be plotted as points on a two-dimensional plane, known as an Argand diagram, where x and y are the Cartesian coordinates.An alternative, polar notation, expresses a complex number as (r e^it) where e is the base of natural logarithms, and r and t are real numbers, known as the magnitude and phase. The two forms are related: r e^it = r cos(t) + i r sin(t)= x + i y numbers. This is the so-called Fundamental Theorem of Algebra, first proved by Cauchy.Complex numbers are useful in many fields of physics, such as electromagnetism because they are a useful way of representing a magnitude and phase as a single quantity. (1995-04-10)

complex number "mathematics" A number of the form x+iy where i is the square root of -1, and x and y are {real numbers}, known as the "real" and "imaginary" part. Complex numbers can be plotted as points on a two-dimensional plane, known as an {Argand diagram}, where x and y are the {Cartesian coordinates}. An alternative, {polar} notation, expresses a complex number as (r e^it) where e is the base of {natural logarithms}, and r and t are real numbers, known as the magnitude and phase. The two forms are related: r e^it = r cos(t) + i r sin(t)     = x + i y where x = r cos(t) y = r sin(t) All solutions of any {polynomial equation} can be expressed as complex numbers. This is the so-called {Fundamental Theorem of Algebra}, first proved by Cauchy. Complex numbers are useful in many fields of physics, such as electromagnetism because they are a useful way of representing a magnitude and phase as a single quantity. (1995-04-10)

Concurrence: The doctrine of Augustine that before the Fall it was possible for man not to sin, but he needed God's help, adjutorium sine quo non. After the Fall man needs God's grace or concurrence which acts with him, adjutotium quo, with which he must co-operate. The term also signifies, concursus, or the general cooperation of God, the primary cause, with the activity of all creatures, as secondary causes. -- J.J.R.

contrite ::: a. --> Thoroughly bruised or broken.
Broken down with grief and penitence; deeply sorrowful for sin because it is displeasing to God; humbly and thoroughly penitent. ::: n. --> A contrite person.


contriteness ::: n. --> Deep sorrow and penitence for sin; contrition.

contrition ::: n. --> The act of grinding or ribbing to powder; attrition; friction; rubbing.
The state of being contrite; deep sorrow and repentance for sin, because sin is displeasing to God; humble penitence; through repentance.


cord ::: n. --> A string, or small rope, composed of several strands twisted together.
A solid measure, equivalent to 128 cubic feet; a pile of wood, or other coarse material, eight feet long, four feet high, and four feet broad; -- originally measured with a cord or line.
Fig.: Any moral influence by which persons are caught, held, or drawn, as if by a cord; an enticement; as, the cords of the wicked; the cords of sin; the cords of vanity.


cos (A - B) = cos (A) cos (B) + sin (A) sin (B)

cos (A + B) = cos (A) cos (B) M-bM-^@M-^S sin (A) sin (B)

crime ::: n. --> Any violation of law, either divine or human; an omission of a duty commanded, or the commission of an act forbidden by law.
Gross violation of human law, in distinction from a misdemeanor or trespass, or other slight offense. Hence, also, any aggravated offense against morality or the public welfare; any outrage or great wrong.
Any great wickedness or sin; iniquity.
That which occasion crime.


criminal ::: a. --> Guilty of crime or sin.
Involving a crime; of the nature of a crime; -- said of an act or of conduct; as, criminal carelessness.
Relating to crime; -- opposed to civil; as, the criminal code. ::: n.


damnation ::: n. --> The state of being damned; condemnation; openly expressed disapprobation.
Condemnation to everlasting punishment in the future state, or the punishment itself.
A sin deserving of everlasting punishment.


4.M-BM- TikunM-BM- is a remedy prescribed against the effects of committing a sin.


debt ::: n. --> That which is due from one person to another, whether money, goods, or services; that which one person is bound to pay to another, or to perform for his benefit; thing owed; obligation; liability.
A duty neglected or violated; a fault; a sin; a trespass.
An action at law to recover a certain specified sum of money alleged to be due.


deviation ::: n. --> The act of deviating; a wandering from the way; variation from the common way, from an established rule, etc.; departure, as from the right course or the path of duty.
The state or result of having deviated; a transgression; an act of sin; an error; an offense.
The voluntary and unnecessary departure of a ship from, or delay in, the regular and usual course of the specific voyage insured, thus releasing the underwriters from their responsibility.


dharmasarM-DM-+ra. (T. chos sku'i ring bsrel; C. fa[shen] sheli; J. hosshinshari/hoshari; K. pop[sin] sari M-fM-3M-^U[M-hM-:M-+]M-hM-^HM-^MM-eM-^HM-)). In Sanskrit, "relics of the dharma [body]"; the Buddha's incorporeal relics, viz., his scriptures, verses, and doctrines, or the immutable truth "embodied" therein. "Relics" (sARM-DM-*RA) literally means "body," but in Buddhist usage comes to refer most often to the sacred physical relics found in the cremated remains of the Buddha or of an eminent monk. In contrast to these physical relics remaining after cremation, "the relics of the dharma [body]" refers to the corpus of Buddhist literature and/or the DHARMAVINAYA embodied therein that were left behind by the Buddha as his incorporeal legacy; therefore they can be worshiped as sarM-DM-+ra. As the SADDHARMAPUndARM-DM-*KASuTRA ("Lotus Sutra"), for example, notes, "Wherever this sutra is spoken, read, recited, written out, or stored, one should build a STuPA of the seven jewels (RATNA), making it high, broad, and adorned. It is not necessary to place sarM-DM-+ra in it. Why is this? Within it already is the complete body of the TATHM-DM-^@GATA. To this stupa one should make offerings of all kinds of flowers, incenses, beads, silk canopies, banners, vocal and instrumental music, honoring and praising it."

DOALIM sin 198

Dosha (Sanskrit) DoM-aM-9M-

duritam ::: wrong going; error or stumbling, sin and perversion; calamity, suffering, all ill result of error and ill doing. [Ved.] ::: duritani [plural]

Dushkrita: Demerit; sin; evil action.

Edwards, Jonathan: (1703-1758) American theologian. He is looked upon by many as one of the first theologians that the New World has produced. Despite the formalistic nature of his system, there is a noteworthy aesthetic foundation in his emphasis on "divine and supernatural light" as the basis for illumination and the searchlight to an exposition of such topics as freedom and original sin. Despite the aura of tradition about his pastorates at Northampton and Stockbridge, his missionary services among the Indians and his short lived presidency of Princeton University, then the College of New Jersey, he remains significant in the fields of theology, metaphysics, epistemology, aesthetics and ethics. See Life and Works of Jonathan Edwards, 10 vol. (1830) ed. S. E. Dvsight. -- L.E.D.

enticement ::: n. --> The act or practice of alluring or tempting; as, the enticements of evil companions.
That which entices, or incites to evil; means of allurement; alluring object; as, an enticement to sin.


err ::: 1. To go astray in thought or belief; to make mistakes, blunder. 2. To stray from the right course or accepted standards; sin. erring.

error ::: n. --> A wandering; a roving or irregular course.
A wandering or deviation from the right course or standard; irregularity; mistake; inaccuracy; something made wrong or left wrong; as, an error in writing or in printing; a clerical error.
A departing or deviation from the truth; falsity; false notion; wrong opinion; mistake; misapprehension.
A moral offense; violation of duty; a sin or transgression; iniquity; fault.


err ::: v. i. --> To wander; to roam; to stray.
To deviate from the true course; to miss the thing aimed at.
To miss intellectual truth; to fall into error; to mistake in judgment or opinion; to be mistaken.
To deviate morally from the right way; to go astray, in a figurative sense; to do wrong; to sin.
To offend, as by erring.


Eve after the Fall, with Sin and Death in the

evil-minded ::: a. --> Having evil dispositions or intentions; disposed to mischief or sin; malicious; malignant; wicked.

evilness ::: n. --> The condition or quality of being evil; badness; viciousness; malignity; vileness; as, evilness of heart; the evilness of sin.

expiate ::: v. t. --> To extinguish the guilt of by sufferance of penalty or some equivalent; to make complete satisfaction for; to atone for; to make amends for; to make expiation for; as, to expiate a crime, a guilt, or sin.
To purify with sacred rites. ::: a.


exposedness ::: n. --> The state of being exposed, laid open, or unprotected; as, an exposedness to sin or temptation.

(fallen) angel who brought sin to earthM-bM-^@M-^Tas cited

Fanaposi zunzhe M-dM-

First: (1) The prime form of a thing, in the sense of its essence or integrity. The second act is its operation. Thus the physical evil of blindness is the absence of the first act, i.e., a perfection due to man's integrity; while the moral evil of sin is an absence of the second act, i.e., a perfection demanded by righteous operation. (2) First act may also designate the faculty or principle of operation, as the will; while second act stands for its operations.

folly ::: n. --> The state of being foolish; want of good sense; levity, weakness, or derangement of mind.
A foolish act; an inconsiderate or thoughtless procedure; weak or light-minded conduct; foolery.
Scandalous crime; sin; specifically, as applied to a woman, wantonness.
The result of a foolish action or enterprise.


forgiveness ::: n. --> The act of forgiving; the state of being forgiven; as, the forgiveness of sin or of injuries.
Disposition to pardon; willingness to forgive.


for the sin of the 10 sons of Jacob who sold

fragility ::: n. --> The condition or quality of being fragile; brittleness; frangibility.
Weakness; feebleness.
Liability to error and sin; frailty.


frailty ::: a. --> The condition quality of being frail, physically, mentally, or morally, frailness; infirmity; weakness of resolution; liableness to be deceived or seduced.
A fault proceeding from weakness; foible; sin of infirmity.


Free yourself from all exaggerated self-depredation and the habit of getting depressed by the sense of sin, difficulty or failure.

From this truly sublime cosmic idea there flowed forth coordinate ideas having application to the individual human being. For the individual human triad of atma-buddhi-manas is a reflection or ray from the cosmic triad; so that what the cosmic Father is to the universe, atman is in the human triad; the cosmic Mother corresponds to buddhi; and the cosmic Son to manas. And as the humanity of an individual resides in the manas and can become spiritual and immortal, or a christos, by alliance upwards with the other two individuals of the triad, the dogma gradually became materialized to signify that a human child was born of an immaculate mother, who in her turn was immaculately conceived without sin.

F_:^ZM-jM-qoM-oM-^?M-q4)M-1M-wV^Ym^?c7^MM-^IM-^?hM-dM-^\M-OdCxM-t

Gobi or Shamo Desert A wild, arid region of mountains and sandy plains which was once fertile land and in part the site of a former inland sea or lake on which was the M-bM-^@M-^\Sacred IslandM-bM-^@M-^] where the M-bM-^@M-^\Sons of Will and Yoga,M-bM-^@M-^] the elect of the third root-race, took refuge when the daityas prevailed over the devas and humanity became black with sin. It has been called by the Chinese the Sea of Knowledge, and tradition says that the descendants of the holy refugees still inhabit an oasis in M-bM-^@M-^\the dreadful wildernesses of the great Desert, the Gobi . . .M-bM-^@M-^] (SD 2:220). This region was transformed into a sea for the last time ten or twelve thousand years ago; a local cataclysm drained off the waters southward and westward, leaving the present conditions. It is also said that the events connected with the drying up of the Gobi region are associated with allegories of wars between the good and evil forces and the M-bM-^@M-^\systematic persecution of the Prophets of the Right Path by those of the LeftM-bM-^@M-^] which led the world into materialistic forms of thought.

grievous ::: a. --> Causing grief or sorrow; painful; afflictive; hard to bear; offensive; harmful.
Characterized by great atrocity; heinous; aggravated; flagitious; as, a grievous sin.
Full of, or expressing, grief; showing great sorrow or affliction; as, a grievous cry.


habitual ::: n. --> Formed or acquired by habit or use.
According to habit; established by habit; customary; constant; as, the habiual practice of sin.


Heaven and Hell ::: Every ancient exoteric religion taught that the so-called heavens are divided into steps or grades ofascending bliss and purity; and the so-called hells into steps or grades of increasing purgation orsuffering. Now the esoteric doctrine or occultism teaches that the one is not a punishment, nor is theother strictly speaking a reward. The teaching is, simply, that each entity after physical death is drawn tothe appropriate sphere to which the karmic destiny of the entity and the entity's own character andimpulses magnetically attract it. As a man works, as a man sows, in his life, that and that only shall hereap after death. Good seed produces good fruit; bad seed, tares -- and perhaps even nothing of value orof spiritual use follows a negative and colorless life.After the second death, the human monad "goes" to devachan -- often called in theosophical literature theheaven-world. There are many degrees in devachan: the highest, the intermediate, and the lowest. Whatbecomes of the entity, on the other hand, the lower human soul, that is so befouled and weighted withearth thought and the lower instincts that it cannot rise? There may be enough in it of the spirit nature tohold it together as an entity and enable it to become a reincarnating being, but it is foul, it is heavy; itstendency is consequently downwards. Can it therefore rise into a heavenly felicity? Can it go even intothe lower realms of devachan and there enjoy its modicum of the beatitude, bliss, of everything that isnoble and beautiful? No. There is an appropriate sphere for every degree of development of the ego-soul,and it gravitates to that sphere and remains there until it is thoroughly purged, until the sin has beenwashed out, so to say. These are the so-called hells, beneath even the lowest ranges of devachan; whereasthe arupa heavens are the highest parts of the devachan. Nirvana is a very different thing from theheavens. (See also Kama-Loka, Avichi, Devachan, Nirvana)

Heresy of Separateness The belief that oneM-bM-^@M-^Ys self is or can be separate in essence from all other selves. Our apparent separation is functional, not organic or real. This heresy is the one fundamental error against which all theosophical students are warned, and is alluded to in Christian mystic thought as the sin against the Holy Ghost. See also BROTHERHOOD

holiness ::: n. --> The state or quality of being holy; perfect moral integrity or purity; freedom from sin; sanctity; innocence.
The state of being hallowed, or consecrated to God or to his worship; sacredness.


hurter ::: n. --> A bodily injury causing pain; a wound, bruise, or the like.
An injury causing pain of mind or conscience; a slight; a stain; as of sin.
Injury; damage; detriment; harm; mischief.
One who hurts or does harm. ::: v. t.


IGNORANCE. ::: 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.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence M-bM-^@M-^T that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence M-bM-^@M-^T that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf M-bM-^@M-^T that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, M-bM-^@M-^T that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence M-bM-^@M-^T that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, M-bM-^@M-^T that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, M-bM-^@M-^T that is the seventh, the practical ignorance.


"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.M-bM-^@M-^] The Secret of the Veda

Immaculate Conception A dogma of the Roman Catholic Church that Mary, mother of Jesus, was born immaculate, that is without original sin in the Christian sense. It is a misapprehension of ancient Mystery-teachings which entered into the original Church through some of the early Fathers who had been initiated in the Mystery schools of their time. The origin of the idea is in the primordial cosmic triad or trinity of Father-Mother-Son, where the principle personified as Mother must be conceived of as immaculate both in original and in productive power and action.

impeccability ::: n. --> the quality of being impeccable; exemption from sin, error, or offense.

impeccable ::: a. --> Not liable to sin; exempt from the possibility of doing wrong. ::: n. --> One who is impeccable; esp., one of a sect of Gnostic heretics who asserted their sinlessness.

impenitent ::: a. --> Not penitent; not repenting of sin; not contrite; of a hard heart. ::: n. --> One who is not penitent.

implicit type conversion ::: (programming) (Or coercion) The abilty of some compilers to automatically insert type conversion functions where an expression of one type is used in a context where another type is expected.A common example is coercion of integers to reals so that an expression like sin(1) is compiled as sin(integerToReal(1)) where sin is of type Real -> Real.A coercion is usually performed automatically by the compiler whereas a cast is an explicit type conversion inserted by the programmer.See also subtype. (1997-07-28)

implicit type conversion "programming" (Or "coercion") The abilty of some {compilers} to automatically insert {type} conversion {functions} where an expression of one type is used in a context where another type is expected. A common example is coercion of {integers} to {reals} so that an expression like sin(1) is compiled as sin(integerToReal(1)) where sin is of type Real -" Real. A coercion is usually performed automatically by the compiler whereas a {cast} is an {explicit type conversion} inserted by the programmer. See also {subtype}. (1997-07-28)

impure ::: a. --> Not pure; not clean; dirty; foul; filthy; containing something which is unclean or unwholesome; mixed or impregnated extraneous substances; adulterated; as, impure water or air; impure drugs, food, etc.
Defiled by sin or guilt; unholy; unhallowed; -- said of persons or things.
Unchaste; lewd; unclean; obscene; as, impure language or ideas.


imputation ::: --> The act of imputing or charging; attribution; ascription; also, anything imputed or charged.
Charge or attribution of evil; censure; reproach; insinuation.
A setting of something to the account of; the attribution of personal guilt or personal righteousness of another; as, the imputation of the sin of Adam, or the righteousness of Christ.
Opinion; intimation; hint.


impute ::: v. t. --> To charge; to ascribe; to attribute; to set to the account of; to charge to one as the author, responsible originator, or possessor; -- generally in a bad sense.
To adjudge as one&


Incantation [from Latin cantare to sin] Charm, mantra; the expert use of the power of unvocalized or vocalized sound in evolving occult forces of nature. Used in magic, especially of the ceremonial kind. The power of sound, akasic in character, is the M-bM-^@M-^\first of the keys which opens the door of communication between Mortals and the ImmortalsM-bM-^@M-^] (SD 1:464); one of the seven siddhis, mantrika-sakti.

In cosmic evolution, no sooner does duality in evolutionary manifestation supervene, than matter of necessity appears as the other pole or alter ego of spirit, from the dual nature of manifestation itself. It is only by the interaction of polar forces that evolution can proceed, a process everywhere mystically or theologically typified by the various wars in heaven. The same duality is present in human nature: the adversary is the lower quaternary manifesting through the terrestrial nature, which first dominates, and then eventually is dominated by, the upper triad or spirit. In many old myths, Satan under various names appears as the benefactor of mankind, e.g., Prometheus, Venus-Lucifer, and the Serpent of Genesis. Christian theology, through misunderstanding of and loss of the keys to its own sacred writings, has perverted several symbols: the Fall of the angels in one of its aspects is really the descent of the manasaputras; the Serpent of Eden was not the devil; and the sin of mankind was not sexual generation but the abuse of spiritual and intellectual as well as of psychic powers.

indulgence ::: n. --> The act of indulging or humoring; the quality of being indulgent; forbearance of restrain or control.
An indulgent act; favor granted; gratification.
Remission of the temporal punishment due to sins, after the guilt of sin has been remitted by sincere repentance; absolution from the censures and public penances of the church. It is a payment of the debt of justice to God by the application of the merits of Christ and his saints to the contrite soul through the church. It is therefore


iniquity ::: n. --> Absence of, or deviation from, just dealing; want of rectitude or uprightness; gross injustice; unrighteousness; wickedness; as, the iniquity of bribery; the iniquity of an unjust judge.
An iniquitous act or thing; a deed of injustice o/ unrighteousness; a sin; a crime.
A character or personification in the old English moralities, or moral dramas, having the name sometimes of one vice and sometimes of another. See Vice.


injustice ::: n. --> Want of justice and equity; violation of the rights of another or others; iniquity; wrong; unfairness; imposition.
An unjust act or deed; a sin; a crime; a wrong.


In later Babylonian history, one of the trinity Anu, Bel, and Ea, associated with the three divisions of the universe: heaven, earth, and the spatial or watery deep. In another aspect, Anu is identical with Sin (the moon). M-bM-^@M-^\And the Moon in the Hebrew Kabala is the Argha of the seed of all material life, and is still more closely connected, kabalistically, with Jehovah, who is double-sexed as Anu is. They are both represented in Esotericism and viewed from a dual aspect: male or spiritual, female or material, or Spirit and Matter, the two antagonistic principlesM-bM-^@M-^] (SD 2:62). In the astrological theology of Babylonia and Assyria, Anu, Bel, and Ea became the northern, middle, and southern zones of the ecliptic respectively.

innocence ::: freedom from sin, moral wrong, or guilt through lack of knowledge of evil.

innocence ::: n. --> The state or quality of being innocent; freedom from that which is harmful or infurious; harmlessness.
The state or quality of being morally free from guilt or sin; purity of heart; blamelessness.
The state or quality of being not chargeable for, or guilty of, a particular crime or offense; as, the innocence of the prisoner was clearly shown.
Simplicity or plainness, bordering on weakness or


innocences ::: persons or creatures without sin or guilt.

innocent ::: a. --> Not harmful; free from that which can injure; innoxious; innocuous; harmless; as, an innocent medicine or remedy.
Morally free from guilt; guiltless; not tainted with sin; pure; upright.
Free from the guilt of a particular crime or offense; as, a man is innocent of the crime charged.
Simple; artless; foolish.
Lawful; permitted; as, an innocent trade.


In the Greek, remission (of sins) meant sending away, the intent being that the disciples and the assembled believers together were able to work a change of heart in the sinner so that he would sin no more (James 5:16), not a remission of the karmic penalty due. Only much later was the power of remission taken over by the priest. Moreover, for a thousand years the formula used was M-bM-^@M-^\May Christ absolve thee,M-bM-^@M-^] superseded by M-bM-^@M-^\I absolve thee.M-bM-^@M-^] While clearly a priest may release one from the penalties imposed by his church, he cannot release anyone from the natural consequences of his acts; yet Christians have attached extreme importance to death-bed absolution by a priest. Such death-bed repentance had its origin in the fact that the last thoughts of a dying person color his afterdeath experiences, and even his next incarnation. But though well-wishers and people of high attainment can help with their counsel and example, they cannot set aside the laws of nature. Real absolution must be emancipation from error and wrongdoing, not an escape from the demands of justice or karma.

Ishtar, with Shamash and Sin (the life-force, the sun, and the moon), formed an important triad of divinities. In astronomy Ishtar was a name of the planet Venus M-bM-^@M-^T the double aspect of the goddess being made to correspond to the morning and evening star.

Jansenism ::: A branch of Catholic thought that emphasized original sin, human depravity, the necessity of divine grace, and predestination. Named after Cornelius Otto Jansen.

Jehovah ::: One of many names thought to be the correct pronunciation of the tetragrammaton (divine name comprised of the Hebrew equivalent letters YHWH). The name Jehovah is used mostly by Christians, as Jewish tradition maintains that it is a sin to try to even pronounce God's name.

Just as the serpent is connected with knowledge, wisdom, and magic, whether of the right- or left-hand path, so likewise has copper or brass since immemorial time in all mystic schools been a metallic compound supposed to be under the particular governance of the planet Venus, which is the ruler or controller of the human higher manas M-bM-^@M-^T manas being at once the savior as well as the tempter of mankind, for it is in the mind where temptation and sin or evildoing ultimately arise. See also SERPENT.

Kakuda KM-DM-^AtyM-DM-^Ayana. (P. Pakudha KaccM-DM-^Ayana; T. Ka tya'i bu nog can; C. Jialuojiutuo jiazhanyan; J. Karakuda Kasen'en; K. Karagut'a Kajonyon M-hM-?M-&M-gM->M-^EM-iM-3M-)M-iM-&M-1M-hM-?M-&M-fM-^WM-^CM-eM-;M-6). One of the so-called six heretical teachers mentioned in the Buddhist scriptures as rivals or opponents of the Buddha; he is associated with MASKARIN GOsM-DM-^@LM-DM-*PUTRA (d. c. 488 BCE) and the M-DM-^@JM-DM-*VAKA group. Kakuda's doctrine is described as that of nonaction (P. akiriyavM-DM-^Ada), viz., a type of antinomianism: because there are seven eternal and unchangeable elements-earth, water, fire, air, pleasure, pain, and the soul-there is therefore no KARMAN and no such thing as knowledge and ignorance, good and bad, etc. He also argued that there is no such thing as murder, because when a sword splits a head in half, the sword has simply passed between the spaces in the seven elements. As a teacher, Kakuda was apparently annoyed by questions. He considered it a sin to touch cold water, refusing to bathe when hot water was not available and constructing a mound of earth in expiation whenever it was necessary for him to ford a stream. In some sources, he is described as having a large and devoted following; in others, as not commanding the respect of his disciples.

ksina-kalmasah sarvabhuta-hite ratah ::: they in whom the stains of sin are effaced and who are occupied in doing good to all creatures. [Gita 5.25]

Khu (Egyptian) Khu. The human spirit-soul, closely connected with the heart (ab), and considered to be everlasting; usually depicted in hieroglyphics in the form of a heron. Massey makes it equivalent with manas, but Lambert makes it equivalent to divine spirit (SD 2:632-3). Elsewhere Blavatsky emphasizes the duality of the khu: the M-bM-^@M-^\justifiedM-bM-^@M-^] khu, absolved of sin by Osiris after death, which continues to live a second life; and the khu M-bM-^@M-^\which died a second time,M-bM-^@M-^] doomed to wander about and torture the living, as they are able to assume any form and enter into living bodies. This first type is equivalent to the reincarnating ego or immortal human soul. The second type is identical with the Roman larvae, lares, simulacrum, or shade, the Chinese houen, the theosophical elementary, and the necromantic M-bM-^@M-^\spiritM-bM-^@M-^] (cf BCW 7:155-17, 190-3).

Kierkegaard, SM-CM-6ren: (1813-1855) Danish religious thinker whose influence was largely limited to Scandinavian and German circles until recently. His works are now translated into English and his thought revived by contemporary social pessimists. Eternity, he held, is more important than time; sin is worse than suffering ; man is an egotist and must experience despair; God is beyond reason and man; Christianity stands opposed to this world and time and to man's reason; paradoxes are the inevitable result of man's reflections; Christian ethics realizable only in eternity. Kierkegaard was raised in a stern Christian environment; he reacted against orthodox religion and official philosophies (especially Hegelianism). An individualist, a sensitive, melancholic personality suffering intense frustrations. Cf. German ed. of K's writings: SM-CM-$mmtliche Werke (1909-), and Eng. translations of Swenson (Post-Scientific Philosophy, etc.). -- V.F.

Kim Iryop. (M-iM-^GM-^QM-dM-8M-^@M-hM-^QM-^I) (1896-1971). In Korean, Kim "single leaf," influential Korean Buddhist nun during the mid-twentieth century and part of the first generation of Korean women intellectuals, or "new women" (sin yosong), thanks to her preordination career as a leading feminist writer, essayist, and poet. Her secular name was Wonju, and her Buddhist names were Hayop and Paengnyon Toyop; Iryop is her pen name, which Yi Kwangsu (1892-1955?), a pioneer of modern Korean literature, gave her in memory of the influential Japanese feminist writer Higuchi Ichiyo (1872-1896) (J. Ichiyo = K. Iryop). Kim's early years were influenced by Christianity and her father even became a Protestant minister. Her mother died when Kim was very young and her father also passed away while she was still in her teens. Kim was educated at the Ihwa Haktang, a women's academy (later Ewha University), and later studied abroad in Japan. She and other Ihwa graduates participated in the first female-published magazine in Korea, "New Women" (Sinyoja), which began and ended in 1920. Kim was a feminist intellectual who sought self-liberation and the elevation of women's status through her writing. After her first marriage ended in divorce, she continued to pursue her search for her "self" and was involved in much-publicized relationships with men such as Oda Seijo and Im Nowol, a writer of "art-for-art's sake." But Kim's ideal of female liberation based on individual self-identity appears to have undergone a profound transformation, thanks to her associations with Paek Songuk (1897-1981), a Buddhist intellectual who worked to revitalize Korean Buddhism during the Japanese colonial period and eventually became a monk himself in 1929. Through her encounter with Buddhism, Iryop's pursuit of self-liberation seems to have shifted from an emphasis on a self-centered identity based on feminism to the release from the self (ANM-DM-^@TMAN). After Paek Songuk entered into the Diamond Mountains (KM-EM-,MGANGSAN) to become a monk, she again married, seemingly in an attempt both to keep her self-identity as a female and to realize the Buddhist release of self, by combining secular life with Buddhist practice. But a few years later, in 1933, she ultimately decided to become a nun under the tutelage of the Son master MAN'GONG WoLMYoN (1871-1946) and became a long-time resident of SUDoKSA. There, she became an outspoken critic of secularized Japanese-style Buddhism and particularly of its sanction of married monks and eating meat. But most notable were her writings on the pursuit of self-liberation, which she expressed as "becoming one body" (ilch'ehwa) with all people and everything in the universe. Iryop is credited for her contributions to popularizing Buddhism through her accessible writings in the Korean vernacular, as well as for elevating the position of nuns in Korean Buddhism.

kM-DM-^AyaprabhM-DM-^A. (T. lus kyi snang ba/lus 'od; C. guangbei; J. kohai; K. kwangbae M-eM-^EM-^IM-hM-^CM-^L). In Sanskrit, lit. "body light"; a "nimbus," "mandorla," or "aureole" of light that encircles either the head or the body of holy figures in Buddhist painting and sculpture. The radiance surrounding the body of a buddha, bodhisattva, or other sacred being helps to highlight the sacred character of the iconography. This use of light in Buddhist art may derive from depictions of the supernatural-fire motif in Zoroastrian iconography. The Chinese offers several related terms in addition to guangbei (lit. "lighted back") that more precisely delineate what kind of light is being described. "Head light" (C. touguang; J. toko; K. tugwang) originally referred to light emanating from between the eyebrows (see uRnM-DM-^@KEsA), but it also is used to refer to a halo of light encircling the head, thus a "nimbus." "Body light" (C. shenguang; J. sinko; K. sin'gwang) or "light [surrounding] the whole body" (C. jushenguang; J. kyosinko; K. kosin'gwang) refers to a halo of light encircling the entire body, or what is usually referred to in the West as a "mandorla" (lit. the "almond" of light surrounding an image). The outdated art-historical term "aureole" may refer to the radiance enveloping either the head or the body in Buddhist iconography.

kM-DM-^Aya. (T. lus/sku/tshogs; C. shen; J. shin; K. sin M-hM-:M-+). In Sanskrit and PM-DM-^Ali, "body"; a term used to refer to the ordinary human body as well as the exalted body, or bodies, of a buddha (for which see TRIKM-DM-^@YA, or "three bodies"). The body can serve as an object of meditation, as in "mindfulness of the body" (KM-DM-^@YM-DM-^@NUPAsYANM-DM-^@; P. kM-DM-^AyM-DM-^AnupassanM-DM-^A; see SMM-aM-9M-^ZTYUPASTHM-DM-^@NA), which involves practices associated with mindfulness of breathing (S. M-DM-^@NM-DM-^@PM-DM-^@NASMM-aM-9M-^ZTI; P. M-DM-^AnM-DM-^ApM-DM-^Anasati), mindfulness of the physical postures (M-DM-*RYM-DM-^@PATHA), full awareness of bodily actions, contemplation of bodily impurities, contemplation of elements, and nine cemetery meditations (AsUBHABHM-DM-^@VANM-DM-^@). M-BM-6 The term is also used to refer to a group, collection, or mass, typically as the final member of a compound, for example, a mass or crowd of people (janakM-DM-^Aya), or the "collection of names," viz., "letters" (nM-DM-^AmakM-DM-^Aya; see CITTAVIPRAYUKTASAMSKM-DM-^@RA). M-BM-6 From this sense of kM-DM-^Aya as a group evolves the notion of the DHARMAKM-DM-^@YA, originally meaning the "whole mass" (viz., "all") of the dharmas, and more specifically the "corpus" of a buddha's auspicious qualities (DHARMA). From this latter sense it would come to mean the foundational "dharma-body" of the buddhas.

kM-DM-^Ayendriya. (P. kM-DM-^Ayindriya; T. lus kyi dbang po; C. shengen; J. shinkon; K. sin'gM-EM--n M-hM-:M-+M-fM- M-9). In Sanskrit and PM-DM-^Ali, "tactile sense base" or "body sense organ"; the physical organ located in the body that makes it possible to perceive tangible objects (SPRAstAVYA). This sense base is not the body itself, but a form of subtle materiality located on the body and invisible to the naked eye. It is said to be like a thin layer of skin covering the entire body. If this sense organ is absent or damaged, physical sensation is not possible. The tactile sense organ serves as the dominant condition (ADHIPATIPRATYAYA) for the production of tactile consciousness (KM-DM-^@YAVIJNM-DM-^@NA). The tactile sense base is counted among the six sense bases or sense organs (INDRIYA), the twelve sources (M-DM-^@YATANA), and eighteen elements (DHM-DM-^@TU).

kM-DM-^AyM-DM-^AnupasyanM-DM-^A. (P. kM-DM-^AyM-DM-^AnupassanM-DM-^A; T. lus dran pa nye bar bzhag pa; C. shenguan; J. shinkan; K. sin'gwan M-hM-:M-+M-hM-'M-^@). In Sanskrit, "mindfulness of the body." See SMM-aM-9M-^ZTYUPASTHM-DM-^@NA.

KM-EM--mgangsan. (C. Jingangshan; J. Kongosan; M-iM-^GM-^QM-eM-^IM-^[M-eM-1M-1). In Korean, "Diamond (S. VAJRA) Mountains," Buddhist sacred mountains and important Korean pilgrimage site. The mountains are located in Kangwon Province, North Korea, on the east coast of the Korean peninsula in the middle of the Paektu Taegan, the mountain range that is regarded geographically and spiritually as the geomantic "spine" of the Korean peninsula. The mountains are known for their spectacular natural beauty, and its hundreds of individual peaks have been frequent subjects of both literati and folk painting. During the Silla dynasty, KM-EM--mgangsan began to be conceived as a Buddhist sacred site. "Diamond Mountains," also known by its indigenous name Hyollye, is listed in the Samguk sagi ("History of the Three Kingdoms") and SAMGUK YUSA ("Memorabilia of the Three Kingdoms") as one of the three mountains (samsan) and five peaks (o'ak) that were the objects of cultic worship during the Silla period; scholars, however, generally agree that this refers to another mountain closer to the Silla capital of KYoNGJU rather than what are now known as the Diamond Mountains. The current Diamond Mountains have had several names over the course of history, including Pongnae, P'ungak, Kaegol, Yolban, Kidal, Chunghyangsong, and Sangak, with "KM-EM--mgang" (S. VAJRA) becoming its accepted name around the fourteenth century. The name "Diamond Mountains" appears in the AVATAMSAKASuTRA as the place in the middle of the sea where the BODHISATTVA DHARMODGATA (K. Popki posal) resides, preaching the dharma to his congregation of bodhisattvas. The Huayan exegete CHENGGUAN (738-839), in his massive HUAYAN JING SHU, explicitly connects the AvataMsakasutra's mention of the Diamond Mountains to Korea (which he calls Haedong, using its traditional name). The AstASM-DM-^@HASRIKM-DM-^@PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ also says that the Dharmodgata (K. Tammugal; J. Donmuketsu; C. Tanwujian) preaches the PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ at GANDHAVATM-DM-* (K. Chunghyangsong; C. Zhongxiangcheng; J. Shukojo, "City of Multitudinous Fragrances"), one of the alternate names of the Diamond Mountains and now the name of one of its individual peaks. According to the Koryo-period KM-EM--mgang Yujomsa sajok ki by Minji (1248-1326), on a visit to the Diamond Mountains made by M-EM-,ISANG (625-702), the vaunt-courier of the Hwaom (C. Huayan) school in Korea, Dharmodgata appeared to him and told him that KM-EM--mgangsan was the place in Korea where even people who do not practice could become liberated, whereas only religious virtuosi would be able to get enlightened on the Korean Odaesan (cf. C. WUTAISHAN). For all these reasons, Popki Posal is considered to be the patron bodhisattva of KM-EM--mgangsan. Starting in the late-Koryo dynasty, the Diamond Mountains became a popular pilgrimage site for Korean Buddhists. Before the devastation of the Korean War (1950-1953), it is said that there were some 108 monasteries located on KM-EM--mgangsan, including four primary ones: P'YOHUNSA, CHANGANSA, SIN'GYESA, and Mahayonsa. Mahayonsa, "Great Vehicle Monastery," was built by M-EM-,isang in 676 beneath Dharmodgata Peak (Popkibong) and was considered one of the ten great Hwaom monasteries (Hwaom siptae sach'al) of the Silla dynasty. Currently, the only active monasteries are P'yohunsa and its affiliated branch monasteries, a few remaining buildings of Mahayonsa, and Sin'gyesa, which was rebuilt starting in 2004 as a joint venture of the South Korean CHOGYE CHONG and the North Korean Buddhist Federation. In the late twentieth century, the Diamond Mountains were developed into a major tourist site, with funding provided by South Korean corporate investors, although access has been held hostage to the volatile politics of the Korean peninsula. M-BM-6 In Japan, Diamond Mountains (KONGoSAN) is an alternate name for KATSURAGISAN in Nara, the principal residence of EN NO OZUNU (b. 634), the putative founder of the SHUGENDo school of Japanese esoterism, because he was considered to be a manifestation of the bodhisattva Dharmodgata.

Kwan-shai-yin, the Voice or Logos, is M-bM-^@M-^\the germ point of manifested activity; M-bM-^@M-^T hence M-bM-^@M-^T in the phraseology of the Christian Kabalists M-bM-^@M-^Xthe Son of the Father and Mother,M-bM-^@M-^Y and agreeably to ours M-bM-^@M-^T M-bM-^@M-^Xthe Self manifested in Self M-bM-^@M-^T Yih-sin, the M-bM-^@M-^Xone form of existence,M-bM-^@M-^Y the child of Dharmakaya (the universally diffused Essence), both male and femaleM-bM-^@M-^] (ML 346).

Latona (Latin) Equivalent of the Greek Leto; mother of Apollo and Artemis. Latona quarreled with Niobe, who taunted her with having only one son and one daughter, whereas she herself had seven sons and seven daughters. As a result, the 14 children were slain by Apollo and Artemis. Latona, geographically, represents the polar region and the former Hyperborean continent. Niobe is the Atlantean race, with its seven subraces and their seven branches; this race, falling into sin, is destroyed by Apollo and Artemis, deities of light; while an allusion to the Atlantean flood is seen in the copious tears of Niobe (SD 2:770). We see here how the keys to the Mysteries are made up into interesting stories, and thus repeated from age to age.

level-sensitive scan design (circuit design) (LSSD) A kind of {scan design} which uses separate system and scan clocks to distinguish between normal and test mode. Latches are used in pairs, each has a normal data input, data output and clock for system operation. For test operation, the two latches form a master/slave pair with one scan input, one scan output and non-overlapping scan clocks A and B which are held low during system operation but cause the scan data to be latched when pulsed high during scan.  ____ |  | Sin ----|S | A ------|" | | Q|---+--------------- Q1 D1 -----|D | | CLK1 ---|" | | |____| |  ____ | | | +---|S | B -------------------|" |    | Q|------ Q2 / SOut D2 ------------------|D | CLK2 ----------------|" |    |____| In a single latch LSSD configuration, the second latch is used only for scan operation. Allowing it to be use as a second system latch reduces the silicon overhead. (1995-02-15)

MadhyM-DM-^Antika. (P. Majjhantika; T. Nyi ma gung pa; C. Motiandi; J. Matsudenchi/Madenchi; K. Malchonji M-fM-^\M-+M-gM-^TM-0M-eM-^\M-0). The third of the five teachers (dharmM-DM-^AcM-DM-^Arya) mentioned in Indian Sanskrit texts as the initial successors of the Buddha: viz., MAHM-DM-^@KM-DM-^@sYAPA, M-DM-^@NANDA, MadhyM-DM-^Antika, sM-DM-^@nAKAVM-DM-^@SIN, and UPAGUPTA. The AsOKM-DM-^@VADM-DM-^@NA records that he lived a hundred years after the Buddha's death and, after becoming an ARHAT, was sent by his teacher M-DM-^@nanda to disseminate Buddhism in Kashmir (see KASHMIR-GANDHM-DM-^@RA). According to BUDDHAGHOSA's fifth-century CE VINAYA commentary, the SAMANTAPM-DM-^@SM-DM-^@DIKM-DM-^@, MadhyM-DM-^Antika was the preceptor of MAHINDA (S. Mahendra), the son of King Asoka (S. AsOKA), who converted the Sinhalese king DEVM-DM-^@NAMPIYATISSA to Buddhism in the third century BCE, thus inaugurating Buddhism in Sri Lanka. According to that same text, after the third Buddhist council (see COUNCIL, THIRD), MadhyM-DM-^Antika traveled to Kashmir, where he led countless Kashmiris to enlightenment and ordained a thousand as novice monks (sRM-DM-^@MAnERA). He is also said to have tamed a malevolent NM-DM-^@GA living in a lake there. The DA TANG XIYU JI by the Chinese pilgrim XUANZANG (600/602-664) records that the Buddha predicted before his PARINIRVM-DM-^@nA that MadhyM-DM-^Antika would travel to UdyM-DM-^Ana in Kashmir to disseminate the dharma. Fifty years after the Buddha's death, MadhyM-DM-^Antika heard this prediction from his teacher M-DM-^@nanda and set out on a successful mission to that region. Xuanzang reports that, in UdyM-DM-^Ana, MadhyM-DM-^Antika supervised the carving of a hundred-foot-high wooden image of MAITREYA Buddha; MadhyM-DM-^Antika used his spiritual powers to send a sculptor directly to the TUsITA heaven (on three separate occasions, according to the account) so he would be able to accurately model the image after the person of Maitreya himself. Sanskrit VINAYA materials, including those from the MAHM-DM-^@SM-DM-^@MGHIKA and MuLASARVM-DM-^@STIVM-DM-^@DA schools, typically list MadhyM-DM-^Antika as the third successor of the Buddha. He is also subsequently listed as the third Indian patriarch (ZUSHI) in early Chinese records of dharma transmission (CHUANFA), such as the FU FAZANG YINYUAN ZHUAN and the CHU SANZANG JIJI, as well as in early Chan genealogical records, such as the CHUAN FABAO JI and the LIDAI FABAO JI. Later Chan lineage texts compiled after about the early ninth century, such as the BAOLIN ZHUAN and the JINGDE CHUANDENG LU, eliminate him from the roster and move sM-DM-^AnakavM-DM-^Asin up to the position of third patriarch.

M-aM-9M-^[ddhividhM-DM-^AbhijNM-DM-^A. (P. iddhividhM-DM-^AbhiNNM-DM-^A; T. rdzu 'phrul mngon shes; C. shenjing zhizhengtong; J. jinkyochishotsu; K. sin'gyong chijM-EM--ngt'ong M-gM-%M-^^M-eM-"M-^CM-fM-^YM-:M-hM--M-^IM-iM-^@M-^Z). In Sanskrit, "psychic supranormal powers," referring to a set of five mundane (LAUKIKA; P. lokiya) supranormal powers (ABHIJNM-DM-^@; P. abhiNNM-DM-^A) produced through the perfection of meditative absorption (DHYM-DM-^@NA). These psychic powers (M-aM-9M-^ZDDHI) include (1) the ability to replicate one's body and, having done so, to make it one again; (2) the ability to pass through solid objects, such as walls and mountains, as if they were air; (3) the ability to walk on water as if it were solid earth; (4) the ability to fly through the air like a bird, even with one's legs crossed; and (5) the ability to touch the sun and the moon with one's hand. See also M-aM-9M-^ZDDHI.

M-bM-^@M-^\As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya.M-bM-^@M-^] The Synthesis of Yoga

M-bM-^@M-^\because of bis sin.M-bM-^@M-^] In The Legends of the Jews II,

  M-bM-^@M-^\Called in India the Fathers, M-bM-^@M-^XPitrisM-bM-^@M-^Y or the lunar ancestors. They are subdivided, like the rest, into seven classes or Hierarchies. In Egypt although the moon received less worship than in Chaldea or India, still Isis stands as the representative of Luna-Lunus, M-bM-^@M-^Xthe celestial Hermaphrodite.M-bM-^@M-^Y Strange enough while the modern connect the moon only with lunacy and generation, the ancient nations, who knew better, have, individually and collectively, connected their M-bM-^@M-^Xwisdom godsM-bM-^@M-^Y with it. Thus in Egypt the lunar gods are Thoth-Hermes and Chons; in India it is Budha, the Son of Soma, the moon; in Chaldea Nebo is the lunar god of Secret Wisdom, etc., etc. The wife of Thoth, Sifix, the lunar goddess, holds a pole with five rays of the five-points star, symbol of man, the Microcosm, in distinction from the Septenary Macrocosm. As in all theogonies a goddess precedes a god, on the principle most likely that the chick can hardly precede its egg, in Chaldea the moon was held as older and more venerable than the Sun, because, as they said, darkness precedes light at every periodical rebirth (or M-bM-^@M-^XcreationM-bM-^@M-^Y) of the universe. Osiris although connected with the Sun and a Solar god is, nevertheless, born on Mount Sinai, because Sin is the Chaldeo-Assyrian word for the moon; so was Dio-Nysos, god of Nyssi or Nisi, which latter appellation was that of Sinai in Egypt, where it was called Mount NissaM-bM-^@M-^] (TG 192-3).

  M-bM-^@M-^\Every sin committed on Earth is felt by Usanas-Sukra [Venus]. The Guru of the Daityas is the Guardian Spirit of the Earth and Men. Every change on Sukra is felt on, and reflected by, the EarthM-bM-^@M-^] (SD 2:30-1).

M-bM-^@M-^\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.M-bM-^@M-^] The Secret of the Veda

M-bM-^@M-^\M-bM-^@M-& all sin is an error of the will, a desire and act of the Ignorance.M-bM-^@M-^] The Synthesis of Yoga

M-bM-^@M-^\ M-bM-^@M-^XI am the three-wicked Flame and my wicks are immortal,M-bM-^@M-^Y says the defunct. M-bM-^@M-^XI enter into the domain of Sekhem (the God whose arm sows the seed of action produced by the disembodied soul) and I enter the region of the Flames who have destroyed their adversaries,M-bM-^@M-^Y i.e., got rid of the sin-creating M-bM-^@M-^Xfour wicksM-bM-^@M-^Y M-bM-^@M-^] (SD 1:237).

M-bM-^@M-^\Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.M-bM-^@M-^] The Synthesis of Yoga

M-bM-^@M-^\Sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it; M-bM-^@M-&M-bM-^@M-^] Essays on the Gita

M-bM-^@M-^\Sin is that which was once in its place, persisting now it is out of place; there is no other sinfulness.M-bM-^@M-^] The Hour of God

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

  M-bM-^@M-^\ . . . the chief gods and heroes of the Fourth and Fifth Races, as of later antiquity, are the deified images of these men of the Third. The days of their physiological purity, and those of their so-called Fall, have equally survived in the hearts and memories of their descendants. Hence, the dual nature shown in those gods, both virtue and sin being exalted to their highest degree, in the biographies composed by posterityM-bM-^@M-^] (SD 2:171-2).

  M-bM-^@M-^\The double triangle M-bM-^@M-^T the Satkiri Chakram of Vishnu M-bM-^@M-^T or the six-pointed star, is the perfect seven. In all the old Sanskrit works M-bM-^@M-^T Vedic and Tantrik M-bM-^@M-^T you find the number 6 mentioned more often than the 7 M-bM-^@M-^T this last figure, the central point being implied, for it is the germ of the six and their matrix. . . . the central point standing for seventh, and the circle, the Mahakasha M-bM-^@M-^T endless space M-bM-^@M-^T for the seventh Universal Principle. In one sense, both are viewed as Avalokitesvara, for they are respectively the Macrocosm and the microcosm. The interlaced triangles M-bM-^@M-^T the upper pointing one M-bM-^@M-^T is Wisdom concealed, and the downward pointing one M-bM-^@M-^T Wisdom revealed (in the phenomenal world). The circle indicates the bounding, circumscribing quality of the All, the Universal Principle which, from any given point expands so as to embrace all things, while embodying the potentiality of every action in the Cosmos. As the point then is the centre round which the circle is traced M-bM-^@M-^T they are identical and one, and though from the standpoint of Maya and Avidya M-bM-^@M-^T (illusion and ignorance) M-bM-^@M-^T one is separated from the other by the manifested triangle, the 3 sides of which represent the three gunas M-bM-^@M-^T finite attributes. In symbology the central point is Jivatma (the 7th principle), and hence Avalokitesvara, the Kwan-Shai-yin, the manifested M-bM-^@M-^XVoiceM-bM-^@M-^Y (or Logos), the germ point of manifested activity; M-bM-^@M-^T hence M-bM-^@M-^T in the phraseology of the Christian Kabalists M-bM-^@M-^Xthe Son of the Father and Mother,M-bM-^@M-^Y and agreeably to ours M-bM-^@M-^T M-bM-^@M-^Xthe Self manifested in SelfM-bM-^@M-^Y M-bM-^@M-^T Yih-sin, the M-bM-^@M-^Xone form of existence,M-bM-^@M-^Y the child of Dharmakaya (the universally diffused Essence), both male and female. Parabrahm or M-bM-^@M-^XAdi-BuddhaM-bM-^@M-^Y while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency. The double triangles symbolize the Great Passive and the Great Active; the male and female; Purusha and Prakriti. Each triangle is a Trinity because presenting a triple aspect. The white represents in its straight lines: Gnanam M-bM-^@M-^T (Knowledge); Gnata M-bM-^@M-^T (the Knower); and Gnayam M-bM-^@M-^T (that which is known). The black M-bM-^@M-^T form, colour, and substance, also the creative, preservative, and destructive forces and are mutually correlating . . .M-bM-^@M-^] (ML 345-6).

  M-bM-^@M-^\With this fish, with the waters in general, and, for the Christians, with the Jordan waters in particular, the whole program of the ancient Mystery-Initiation is connected. The whole of the New Testament is an allegorical representation of the Cycle of Initiation, i.e., the natural birth of man in sin or flesh, and of his second or spiritual birth as an Initiate followed by his resurrection after three days of trance M-bM-^@M-^T a mode of purification M-bM-^@M-^T during which time his human body or Astral was in Hades or Hell, which is the earth, and his divine Ego in Heaven or the realm of truthM-bM-^@M-^] (BCW 11:495).

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

|M-gM-Qc]M-EkM-gM-'M-lM-2wf^\M-&M-EbM-q(M-14&[M-fM-^KM-'^@M-LM-JM--^]y^OFM-6M-:M-tC@M-^Z7M-4M-^WsM-=56VM-;QM-w:]YM-^UM-*[M-3^]M-fM-^CM-<^_MM-^XM-~HM-@HM-;M-^A}M-)f*M-^^M-0C/^O^OM-0M-OM-oJy+M-HRM-aHM-GM-!R+M-/^DM-;M-DM-^&M-1GM-hM-,ecM-^ZM-LM-;

M-^^M-uBs^_M--M-'cD(^UM-yoIM-^_wUM-jM-xM-8M-wM-b^M-kFM-^RwM-b^Zp~-1>M-3^E}gM-N7M-'^SJM-^N@\M-fM-Z,M-^OPYiM-^HM-XM-zM-PM-&M-^I^Np^?M-yM-i8sOM-2M-HGM-7M-+/M-Pt?mM-^GTuMM-S^LM-LM-ZM-NM-k},^]$M-|,M-^TM-:M-*ZM-AJM-?M-I?'M-^MM-Ij4M-2M-MM-sBM-6M-^XLtrM-M-&~^^M-z^DM--M-ast2&M-^[M-rM-'M-TM-oM-^TM-qM-({rM-.

modulus sign: A symbol consisting of 2 vertical lines, placed on either side of an expression, to indicate the modulus of a mathematical object such as number, algebraic expression, vector, matrix. e.g. |-4|, |3+4i|, |x|, |2x+3|, |5x2 + 2x + sin x|, |v|, |M| etc.

mortal ::: a. --> Subject to death; destined to die; as, man is mortal.

Destructive to life; causing or occasioning death; terminating life; exposing to or deserving death; deadly; as, a mortal wound; a mortal sin.

Fatally vulnerable; vital.
Of or pertaining to the time of death.
Affecting as if with power to kill; deathly.
Human; belonging to man, who is mortal; as, mortal wit or


M-^VM-PM-^XM-bM-UM-^IM-^FM-^?u(DrM-)q+!dEM-LM-^_M-N^R^^M-vM-^QM-z^TM-nM-^W^N^]N,z M-TM-*M-QpM-^_M-VM-,^FLM-,FbM-^^?y"M-+M-+m^[M-

M-YM-YM-(M-^JdXM-w7M-VM-HM-^GM-)M-QM-RM-9^RYM-Z^WM-QM-RM-^U^EM-?M-TM-.M-iM-J^^+nM-AM-^WM-tM-aM-

nadatte kasyacit papam na caiva sukrtam ::: it accepts neither the sin nor the virtue [of any]. [Gita 5.15]

Nags na gnas. See VANAVM-DM-^@SIN

Nannak or Nannar (Chaldean) A name of the moon deity Sin, son of Mulil or Mul-lil, especially at Nippur, the principal seat of what was termed Chaldean magic. The Akkadians called him the Lord of Ghosts. In Chaldean or Assyrian mythology, the derivation of Nannak (the moon) from the sun is characteristic; whereas in the earlier mythology the moon is stated to be far older than the sun.

nefesh ::: Nefesh The Zohar tells us that the grossest and lowest element of the three divisions of the soul, known as Nefesh, is the only grade capable of committing sin. When Kabbalists speak of mans vital principle, they refer to the Nefesh.

Nusku (Babylonian) Prominent Babylonian and Assyrian deity of light and fire, very closely associated with the god Girru or Gibil. As in other countries, fire was regarded as the great purifier, along with Ea, the god of water; hymns were addressed to him as the great cleanser from diseases and illness. Nusku-Girru represented both heavenly and terrestrial fire. He was regarded as the son of Anu, the deity of the heavenly spaces; but at Harran, in Assyria, he was regarded as the son of the moon deity Sin. Because of the connection of fire with productivity and birth, he held a position of the family god somewhat parallel to that of the Lares and Penates in ancient Rome.

odfend ::: v. i. --> To transgress the moral or divine law; to commit a crime; to stumble; to sin.
To cause dislike, anger, or vexation; to displease.


of ambition (M-bM-^@M-^\by that sin fell the angelsM-bM-^@M-^]).

of a prince regent of evil). In Leviticus, he is Azazel, the M-bM-^@M-^\goat of the sin offering.M-bM-^@M-^] In Isaiah he is

offence ::: a violation or breaking of a social or moral rule; transgression; sin.

offence ::: n. --> See Offense.
The act of offending in any sense; esp., a crime or a sin, an affront or an injury.
The state of being offended or displeased; anger; displeasure.
A cause or occasion of stumbling or of sin.


offend ::: v. t. --> To strike against; to attack; to assail.
To displease; to make angry; to affront.
To be offensive to; to harm; to pain; to annoy; as, strong light offends the eye; to offend the conscience.
To transgress; to violate; to sin against.
To oppose or obstruct in duty; to cause to stumble; to cause to sin or to fall.


offering ::: p. pr. & vb. n. --> of Offer ::: n. --> The act of an offerer; a proffering.
That which is offered, esp. in divine service; that which is presented as an expiation or atonement for sin, or as a free gift; a sacrifice; an oblation; as, sin offering.


of the Fathers), recalls the dictum that M-bM-^@M-^\every sin

One of the principal tenets of Mithraism was that a struggle between good and evil is continually going on in the world, and that this dualistic interworking and intermingling of cosmic and terrestrial forces is also occurring within every man and woman; each one has the power to aid in this conflict so that the good shall ultimately triumph. This is achieved by means of self-sacrifice and probation, and Mithras is ever ready to make the mystic sacrifice whereby the good may triumph. M-bM-^@M-^\The Persian Mithra, he who drove out of heaven Ahriman, is a kind of Messiah who is expected to return as the judge of men, and is a sin-bearing god who atones for the iniquities of mankind. As such, however, he is directly connected with the highest Occultism, the tenets of which were expounded during the Mithraic Mysteries which thus bore his nameM-bM-^@M-^] (TG 216). Origen refers to the Mithraic teaching of the seven heavens, each of which was ascended by means of a ladder M-bM-^@M-^T representing the different stages or planes of the heavens M-bM-^@M-^T over which ruled the highest or most spiritual realm of nature. Celsus mentions their teaching concerning the seven sacred planets.

one who saves or delivers from sin and its consequences by means of a sacrifice offered for the sinner. world-redeemer"s.

original sin: A theological doctrine, stemming from the Bible, arguing that all humans at the moment of conception inherit collective responsibility and guilt for the sins of Adam and Eve, along with an innate tendency towards evil.

Other main works: The Will to Believe and Other Essays in Popular Philosophy, 1897; Varieties of Religious Experience: A Study in Human Nature, 1902; Pragmatism: A New Name for Some Old Ways of Thinking, 1907; A Pluralistic Universe, 1909; Some Problems of Philosophy, 1911; Essays in Radical Empiricism, 1912. Cf. R. B. Perry, Thought and Character of William. James, 2 vols., 1935. Jansenism: The teaching of Cornelius Jansen, latinized Jansenius (1585-1638), Bishop of Ypres, and his followers in France and Holland. Its most significant doctrines were the total corruption of human nature owing to original sin, man's inability to resist either concupiscence or grace implying the denial of free will, predestination, and the denial that Christ died for all men without exception. The Jansenists were characterized by an unusual harshness, severity of manners, and moral rigorism. The doctrine was condemned by the Church. -- J.J.R.

"Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.M-bM-^@M-^] The Synthesis of Yoga

over the spirits of those who sin in the spirit.M-bM-^@M-^] As

Paegun Kyonghan. (M-gM-^YM-=M-iM-^[M-2M-fM-^YM-/M-iM-^VM-^Q) (1299-1374). Korean SoN master in the Imje (C. LINJI ZONG) lineage, who is known as one of the three great Son masters of the late-Koryo dynasty, along with T'AEGO POU (1301-1376) and NAONG HYEGM-EM-,N (1320-1376). After entering the monastery at a young age, Kyonghan eventually traveled to Yuan-dynasty China in 1351, where he studied under the Chan master Shiwu Qinggong (1272-1352), a Linji-Chan teacher from whom he received dharma transmission, and under the Indian monk ZHIKONG CHANXIAN, who later came to live and teach in Korea. After awakening in 1353, Kyonghan returned to Korea, residing at An'guksa and Sin'gwangsa, both in Hwanghae province, and later at Ch'wiamsa in Yoju, where he passed away in 1374. Kyonghan's record of dharma talks, Paegun hwasang orok ("Discourse Records of the Master Paegun"), in two rolls, was compiled posthumously by his disciple Sokch'an. Kyonghan is also the author of the PULCHO CHIKCHI SIMCH'E YOJoL, an anthology of the biographies and teachings of the Buddhist patriarchs and Son masters.

Paekkok Ch'onM-EM--ng. (M-gM-^YM-=M-hM-0M-7M-hM-^YM-^UM-hM-^CM-=) (1617-1680). Korean monk of the Choson dynasty, also known as Sinsu. Ch'onM-EM--ng received a traditional Confucian education from M-EM-,ihyon (d.u.) and subsequently became a monk in 1631. He returned to Seoul a few years later and continued to study the Confucian classics from a Confucian scholar by the name of Sin Iksong. He later went to the monastery of SSANGGYESA in CHIRISAN and became the disciple of the Son master PYoGAM KAKSoNG, under whom he studied for the next twenty-three years. In 1680, while lecturing at KM-EM-,MSANSA, he passed away at the age of sixty-four. Ch'onM-EM--ng was particularly renowned for his writing and poetry, and maintained a close relationship with the leading Confucian scholars at the time. As a response to King Hyonjong's (r. 1660-1674) suppression of Buddhism, Ch'onM-EM--ng submitted to the court the Kanp'ye Sokkyo so ("Remonstration against the Ruination of sM-DM-^Akyamuni's Teachings"), a critical response to the Confucian criticisms of Buddhism that were prevalent during that period. His writings can also be found in the Paekkok chip and Imsongdang taesa haengjang. The Paekkok chip is a collection of his poems and the biographies, stele inscriptions, and records of other monks. The Kanp'ye Sokkyo so can also be found in the Paekkok chip. He also authored the Imsongdang taesa haengjang, a record of the life of the Son master Imsong Ch'ungon (1567-1638).

paM-LM-^Dpapun.ya ::: sin and virtue. papapunya p papapunyamanapamanapriyapriyavivarjanam

papa ::: sin, demerit.

Papapurusha (Sanskrit) PM-DM-^ApapuruM-aM-9M-

Papa: Sin; a wicked action; evil; demerit.

papa-yonayah ::: wombs of sin. [Gita 9.32]

parasaMbhogakM-DM-^Aya. (C. ta shouyong shen; J. tajuyushin; K. t'a suyong sin M-dM-;M-^VM-eM-^OM-^WM-gM-^TM-(M-hM-:M-+). In Sanskrit, "body intended for others' enjoyment"; one of the four types of buddha bodies (BUDDHAKM-DM-^@YA) discussed in the BUDDHABHuMIsM-DM-^@STRA (C. Fodijing lun), the MAHM-DM-^@YM-DM-^@NASAMGRAHA (C. She dasheng lun), and the CHENG WEISHI LUN (S. *VijNaptimM-DM-^AtratM-DM-^Asiddhi), along with the "self-nature body" (SVABHM-DM-^@VAKM-DM-^@YA), "body intended for personal enjoyment" (SVASAMBHOGAKM-DM-^@YA), and "transformation body" (NIRMM-DM-^@nAKM-DM-^@YA). This fourfold schema of buddha bodies derives from the better-known three bodies of a buddha (TRIKM-DM-^@YA)-viz., dharma body (DHARMAKM-DM-^@YA), reward body (SAMBHOGAKM-DM-^@YA), and transformation body (nirmM-DM-^AnakM-DM-^Aya)-but distinguishes between two different types of enjoyment bodies. The first, the svasaMbhogakM-DM-^Aya, derives from the countless virtues that originate from the accumulation of immeasurable merit and wisdom over a buddha's infinitely long career; this body is a perfect, pure, eternal, and omnipresent material body that enjoys the bliss of dharma (DHARMAPRM-DM-*TI) for oneself until the end of time. By contrast, the parasaMbhogakM-DM-^Aya is a subtle virtuous body deriving from the wisdom of equality (SAMATM-DM-^@JNM-DM-^@NA), which resides in a PURE LAND and displays supernatural powers in order to enhance the enjoyment of the dharma by bodhisattvas at all ten stages of the bodhisattva's career (BODHISATTVABHuMI).

pardonableness ::: n. --> The quality or state of being pardonable; as, the pardonableness of sin.

peccability ::: n. --> The state or quality of being peccable; lability to sin.

peccable ::: a. --> Liable to sin; subject to transgress the divine law.

peccancy ::: n. --> The quality or state of being peccant.
A sin; an offense.


pelagian ::: a. --> Of or pertaining to the sea; marine; pelagic; as, pelagian shells.
Of or pertaining to Pelagius, or to his doctrines. ::: n. --> A follower of Pelagius, a British monk, born in the later part of the 4th century, who denied the doctrines of hereditary sin, of


Pelagianism ::: The belief that original sin did not taint human nature (which, being created from God, was divine), and that mortal will is still capable of choosing good or evil without Divine aid.

Pelagianism: The teaching of Pelagius of Britain who was active during the first quarter of the fifth century in Rome, North Africa, and Palestine. He denied original sin and the necessity of baptism in order to be freed from it. Death was not a punishment for sin, and men can be saved without the aid of divine grace. By justification men are purged of their sins through faith alone. Pelagius was notably influenced by Stoic doctrines. He and his followers refused to submit to the decisions of the Church, which repeatedly condemned their tenets, largely owing to the efforts of Augustine. -- J.J.R.

penance ::: n. --> Repentance.
Pain; sorrow; suffering.
A means of repairing a sin committed, and obtaining pardon for it, consisting partly in the performance of expiatory rites, partly in voluntary submission to a punishment corresponding to the transgression. Penance is the fourth of seven sacraments in the Roman Catholic Church.


penitent ::: a. --> Feeling pain or sorrow on account of sins or offenses; repentant; contrite; sincerely affected by a sense of guilt, and resolved on amendment of life.
Doing penance. ::: n. --> One who repents of sin; one sorrowful on account of his


Percepts: The abbreviation for perceptual data. Perfectibility: The optimistic belief in the ability of man to attain an eventual complete realization of his moral possibilities. Opposed to the various philosophies and theologies of moral pessimism (e.g., the sinfulness and moral impotence of man, original sin, in Augustinianism, Lutheranism, Barthianism, et al.) -- V.F.

Phallic, Phallicism, Phallus [from Greek phallos penis] The phallus occurs frequently in Greek mythologic and mystical representation: it is carried by Pan; borne in Bacchic processions; carved on the pedestals of the Hermae in the streets of Athens. There is no reason, apart from appropriateness, for preferring or rejecting one part of the body rather than another as a symbol, so that the phallus of Pan may be quite on a par with the wings on the feet of Hermes. But the symbol has gone through stages of degradation, from being an emblem of spiritual generation to one of mere physical procreation, when physical procreation itself, once thought of in purity and with reverence, acquired associations of profligacy, sin, and shame. The words are chiefly used in The Secret Doctrine in reference to the degeneration of ancient doctrine and ritual from their originally exalted form into a materialized form, whether in Hebraic systems, Dionysion or Bacchic rites, Hindu ceremonial, etc.


   Hazrat MadanM-DM-+ reminded his murM-DM-+d 'InM-DM-^Ayat: "There is only one virtue and one sin for a soul on this path; virtue when he is conscious of God, and sin when he is not."


pM-DM-^Apa. (T. sdig pa; C. e/zui; J. aku/zai; K. ak/choe M-fM-^CM-!/M-gM-=M-*). In Sanskrit and PM-DM-^Ali, "transgression"; an unsalutary, unwholesome, or nonvirtuous (AKUsALA) deed that produces a correspondingly negative effect; thus, any knowingly wrongful, wicked, or immoral act of body, speech, or mind. Equivalent in meaning to AKUsALAKARMAN, or "unsalutary action," pM-DM-^Apa leads to unfortunate and painful consequences in the form of physical or mental suffering for the agent of the deed, either in this or future lives; it may lead to rebirth as an animal (TIRYAK), ghost (PRETA), or hell denizen (NM-DM-^@RAKA). PM-DM-^Apa is the opposite of PUnYA, meritorious deeds that lead to happiness in this or future lifetimes. The common translation of pM-DM-^Apa as "sin" is misleading because there is no divine being in Buddhism whose commandments can be broken. Rather, painful consequences of unsalutary actions befall the agent, according to the impersonal law of KARMAN and its retribution. According to classical karman theory, a person is literally defiled by the performance of unwholesome deeds and carries that stain until those deeds are either expiated through painful experience, or until the person attains liberation, whereupon the seeds of all former nonvirtuous deeds are destroyed. In practice, however, the Buddhist traditions are replete with practices designed to remove or minimize the effects of past nonvirtuous actions.

poison ::: n. --> Any agent which, when introduced into the animal organism, is capable of producing a morbid, noxious, or deadly effect upon it; as, morphine is a deadly poison; the poison of pestilential diseases.
That which taints or destroys moral purity or health; as, the poison of evil example; the poison of sin.
To put poison upon or into; to infect with poison; as, to poison an arrow; to poison food or drink.
To injure or kill by poison; to administer poison to.


Pollabasa chonja M-dM-

pop[sin] sari M-fM-3M-^U[M-hM-:M-+]M-hM-^HM-^MM-eM-^HM-). See DHARMAsARM-DM-*RA

Pratyavaya: The sin of commission.

purgatory: A belief in a place where the souls of those dying in a state of sin may remain while being purged of sin. Now often used to signify a state of suffering.

purification ::: n. --> The act of purifying; the act or operation of separating and removing from anything that which is impure or noxious, or heterogeneous or foreign to it; as, the purification of liquors, or of metals.
The act or operation of cleansing ceremonially, by removing any pollution or defilement.
A cleansing from guilt or the pollution of sin; the extinction of sinful desires, appetites, and inclinations.


purity ::: n. --> The condition of being pure.
freedom from foreign admixture or deleterious matter; as, the purity of water, of wine, of drugs, of metals.
Cleanness; freedom from foulness or dirt.
Freedom from guilt or the defilement of sin; innocence; chastity; as, purity of heart or of life.
Freedom from any sinister or improper motives or views.
Freedom from foreign idioms, or from barbarous or improper html{color:


RashaM-BM- (&

Redemption ::: A term from ancient economic vocabulary concerning the freeing by purchasing (manumission) of slaves, applied to the religious concept (especially in Christianity) of salvation from slavery to sin (being M-bM-^@M-^\redeemedM-bM-^@M-^]).

Redemption The Christian teaching that man may be delivered from sin and its consequences by the sacrifice allegedly made by Jesus Christ. It includes the ideas of atonement, justification, regeneration, sanctification, and salvation. See also REDEEMER

Referring to the forming of mankind, the Stanzas of Dzyan say: M-bM-^@M-^\Who perfects the last body? Fish, Sin, and Soma.M-bM-^@M-^] Soma was in Hindustan also a name of the moon, and fish refers to a similar fact M-bM-^@M-^T fishes often being taken as symbols of the productive power of the lunar influence because of their great fecundity. Fish, Sin, and the moon conjointly are the three symbols of the immortal Being (SD 1:263). As these symbols, among other things, stand for Pisces, karma, and the mother of terrestrial life, it would seem that the pilgrimage of the human monad through the halls of experience, and the completing of its evolution thereby, is indicated.

Regarding the dualistic cosmic system of the Zoroastrians M-bM-^@M-^T good and evil M-bM-^@M-^T Blavatsky comments: M-bM-^@M-^\No more philosophically profound, no grander or more graphic and suggestive type exists among the allegories of the World-religions than that of the two Brother-Powers of the Mazdean religion, called Ahura-Mazda and Angra-Mainyu, better known in their modernized form of Ormuzd and Ahriman. Of these two emanations, M-bM-^@M-^XSons of Boundless TimeM-bM-^@M-^Y M-bM-^@M-^T Zeruana-Akarana M-bM-^@M-^T itself issued from the Supreme and Unknowable Principle, the one is the embodiment of M-bM-^@M-^XGood ThoughtM-bM-^@M-^Y (Vohu-Mano), the other of M-bM-^@M-^XEvil ThoughtM-bM-^@M-^Y (Ako-Mano). The M-bM-^@M-^XKing of LightM-bM-^@M-^Y or Ahura-Mazda, emanates from Primordial Light and forms or creates by means of the M-bM-^@M-^XWord,M-bM-^@M-^Y Honover (Ahuna-Vairya), a pure and holy world. But Angra-Mainyu, though born as pure as his elder brother, becomes jealous of him, and mars everything in the Universe, as on the earth, creating Sin and Evil wherever he goes.

religion of CHI /ki:/ [Case Western Reserve University] Yet another hackish parody religion (see also {Church of the SubGenius}, {Discordianism}). In the mid-70s, the canonical "Introduction to Programming" courses at CWRU were taught in {ALGOL}, and student exercises were punched on cards and run on a Univac 1108 system using a homebrew operating system named CHI. The religion had no doctrines and but one ritual: whenever the worshipper noted that a digital clock read 11:08, he or she would recite the phrase "It is 11:08; ABS, ALPHABETIC, ARCSIN, ARCCOS, ARCTAN." The last five words were the first five functions in the appropriate chapter of the ALGOL manual; note the special pronunciations /obz/ and /ark'sin/ rather than the more common /ahbz/ and /ark'si:n/. Using an alarm clock to warn of 11:08's arrival was {considered harmful}. [{Jargon File}]

Remission of Sins Remission in the New Testament (Greek aphesis, Latin remissio) means sending away, discharge. The original meaning of remission of sins was the sending away of sinfulness from oneM-bM-^@M-^Ys heart, the purification of oneM-bM-^@M-^Ys nature, resulting from pledging oneself to a new way of life, undergoing initiation, passing through the second birth. In Christianity remission of sins has come to imply the action of deity through a divine agent, as is supposed to have been the case in Jesus. JesusM-bM-^@M-^Y statement at the Last Supper: M-bM-^@M-^\This is my blood of the new testament (covenant, dispensation), which is shed for many for the remission of sinsM-bM-^@M-^] (Matt 26:28), echoes the initiatory rites of the ancient Mysteries, the remission of sins here meaning that when the vitality (blood) of the immanent Christ in the individual becomes the directing influence in his life, there is then no room for sins, which thereafter are discharged, sent away, refused. The karmic consequence, however, of previous sin must in all cases be worked out.

Repentance ::: A term used especially in protestant Christianity to indicate the subjective state of sorrow and concern over sin, on the way to salvation.

Repentance In theology, a change of mental and spiritual habit respecting sin, involving a hatred of and sorrow because of it, and a genuine abandonment of it in conduct of life. The frequent reference made by Christians with regard to death-bed repentance, however distorted, nevertheless is based upon a truth. However, a person must always face the causes he has set in motion M-bM-^@M-^T which will appear as effects in some subsequent life, these lives being linked together with the present one by and through the skandhas.

repentance ::: n. --> The act of repenting, or the state of being penitent; sorrow for what one has done or omitted to do; especially, contrition for sin.

repentant ::: a. --> Penitent; sorry for sin.
Expressing or showing sorrow for sin; as, repentant tears; repentant ashes. ::: n. --> One who repents, especially one who repents of sin; a penitent.


righteous ::: a. --> Doing, or according with, that which is right; yielding to all their due; just; equitable; especially, free from wrong, guilt, or sin; holy; as, a righteous man or act; a righteous retribution.

righteousness ::: morally upright; without guilt or sin.

rose: A curve with equation r = cos(RM-NM-8+k) (therefore includes r = sin(RM-NM-8)) in the polar coordinate system, where R is a rational number and k a real number.

rudra. ::: Lord Shiva in one of his five aspects; God as destroyer; He who drives away sin or suffering

Sacrifice ::: (Latin, perform a sacred act) A general term for the giving up of things of value for religious purposes, such as (1) liturgical sacrifices of animal life or of other valuables (grain, wine, etc.), and (2) personal sacrifices of time or money or talents or potential (e.g., taking holy orders). In classical Christianity, the death of Jesus is interpreted as a sacrifice for sin on behalf of humankind. Islam retains a liturgical use of animal sacrifice especially in connection with the hajj (see also calendar).

sacrilege ::: n. --> The sin or crime of violating or profaning sacred things; the alienating to laymen, or to common purposes, what has been appropriated or consecrated to religious persons or uses.

salvation ::: 1. The act of delivering from sin or saving the soul from evil. 2. Preservation from harm, unpleasantness, etc. salvation"s.

salvation ::: n. --> The act of saving; preservation or deliverance from destruction, danger, or great calamity.
The redemption of man from the bondage of sin and liability to eternal death, and the conferring on him of everlasting happiness.
Saving power; that which saves.


sanctification ::: n. --> The act of sanctifying or making holy; the state of being sanctified or made holy;
the act of God&


sanctify ::: v. t. --> To make sacred or holy; to set apart to a holy or religious use; to consecrate by appropriate rites; to hallow.
To make free from sin; to cleanse from moral corruption and pollution; to purify.
To make efficient as the means of holiness; to render productive of holiness or piety.
To impart or impute sacredness, venerableness, inviolability, title to reverence and respect, or the like, to; to


sanghwa sin M-dM-8M-^JM-eM-^LM-^VM-hM-:M-+. See UTTAMANIRMM-DM-^@nAKM-DM-^@YA

Sangnahwasu M-eM-^UM-^FM-iM-^BM-

Sangnakkabaksa M-eM-^UM-^FM-hM-+M->M-hM-?M-&M-gM-8M-^[M-eM-(M-^Q. See sM-DM-^@nAKAVM-DM-^@SIN

sarvapapaih pramucyate ::: is delivered from all sin. [Gita 10.3]

save ::: n. --> The herb sage, or salvia. ::: a. --> To make safe; to procure the safety of; to preserve from injury, destruction, or evil of any kind; to rescue from impending danger; as, to save a house from the flames.
Specifically, to deliver from sin and its penalty; to rescue


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.

Schleiermacher, Friedrich Ernst Daniel (1768-1834): Religion, in which Schleiermacher substitutes for a theology (regarded impossible because of the unknowableness of God) the feeling of absolute dependence, is sharply delineated from science as the product of reason in which nature may ultimately attain its unity. Schleiermacher, a romanticist, exhibits Fichtean and Schellingean influence, and transcends Kant by proclaiming an ideal realism. Nature, the totality of existence, is an organism, just as knowledge is a system. Through the unity of the real and the ideal, wisdom, residing with the Absolute as the final unity, arises and is ever striven for by man. A determinism is evident in religion where sin and grace provide two poles and sin is regarded partly avoidable, partly unreal, and in ethics where freedom is admitted only soteriologically as spontaneous acknowledgment of identity with the divine in the person of Christ. However, the right to uniqueness and individuality in which each attains his real nature, is stressed. An elaborate ethics is based on four goods: State, Society, School, and Church, to which accrue virtues and duties. An absolute good is lacking, except insofar as it lies in the complete unity of reason and nature. -- K.F.L.

Several meanings are possible: thirst for gold may be taken as the thirst for wisdom which causes deities to imbody in worlds, leaving their divine spheres to higher powers. This is reminiscent of the Hindu agnishvattas and kumaras. The thrice purified gold has been identified with manas, the conscious soul (SD 2:520). A more obvious meaning is that thirst for gold represents greed for possessions, and that Gullveig was an enchantress who brought sin into the world and with it the action of karma.

Sha na'i gos can. See sM-DM-^@nAKAVM-DM-^@SIN

Shangnahexiu M-eM-^UM-^FM-iM-^BM-

Shangnuojiafusuo M-eM-^UM-^FM-hM-+M->M-hM-?M-&M-gM-8M-^[M-eM-(M-^Q. See sM-DM-^@nAKAVM-DM-^@SIN

shenguang. (J. shinko; K. sin'gwang M-hM-:M-+M-eM-^EM-^I). In Chinese, lit. "body light"; a "mandorla" surrounding the body of holy figures in Buddhist painting and sculpture. See KM-DM-^@YAPRABHM-DM-^@.

Shonawashu M-eM-^UM-^FM-iM-^BM-

Shonyakabasha M-eM-^UM-^FM-hM-+M->M-hM-?M-&M-gM-8M-^[M-eM-(M-^Q. See sM-DM-^@nAKAVM-DM-^@SIN

  "Sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it; . . . .M-bM-^@M-^] *Essays on the Gita

"Sin is that which was once in its place, persisting now it is out of place; there is no other sinfulness.M-bM-^@M-^] The Hour of God

Sleep, Sacred The sleep of the neophyte when he is thrown into oblivion by magical processes and draughts of soma remaining entranced as through dead for several days while he becomes the receptacle for divine communications from his Augoeides (IU 1:357). What he reveals while in this state is not known to him, nor to anyone but the few adepts privileged to be present. The same thing is referred to by Isaiah, in describing the purification necessary for a prophet: M-bM-^@M-^\Then flew one of the seraphims unto me having a live coal in his hand . . . and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purgedM-bM-^@M-^] (6:6, 7). The state is in some respects different from the trance of the priestesses of Delphi, exhibited before the multitude.

socinianism ::: n. --> The tenets or doctrines of Faustus Socinus, an Italian theologian of the sixteenth century, who denied the Trinity, the deity of Christ, the personality of the Devil, the native and total depravity of man, the vicarious atonement, and the eternity of future punishment. His theory was, that Christ was a man divinely commissioned, who had no existence before he was conceived by the Virgin Mary; that human sin was the imitation of Adam&

Socinians: Followers of the 16th century Italian, humanistic Christians, Socinus (Sotzzini), Laelius and Faustus. They advocated freedom of thought over against the orthodox expressions of Christianity. The Racovian Catechism (1605) states their method and doctrines. In general, they were anti-Trinitarians (see Trinitarianism), anti-Augustinian (opposing the doctrines or original sin, depravity, predestination), anti-Catholic institutionalism; their interpretation of Christianity was that it is a religion of the attainment of eternal life, Jesus being the revealer of God, and the Scriptures giving a supernatural revelation which is necessary and rationally defensible. A strong ethical note pervaded their theology. They opposed the view of sacramental mysteries. Although condemned by the Protestant churches, the Socinians exerted a tremendous influence even after their formal dissolution as a party. -- V.F.

sodasasthavira. (T. gnas brtan bcu drug; C. shiliu zunzhe; J. jurokusonja; K. simnyuk chonja M-eM-^MM-^AM-eM-^EM--M-eM-0M-^JM-hM-^@M-^E). In Sanskrit, "the sixteen elders" (most commonly known in the East Asian tradition as the "sixteen ARHATs"); a group of sixteen venerated arhat (C. LUOHAN) disciples of the Buddha whom the Buddha orders to forgo NIRVM-DM-^@nA and to continue to dwell in this world in order to preserve the Buddhist teachings until the coming of the future buddha, MAITREYA. Each of these arhats is assigned an (often mythical) residence and a retinue of disciples. With Maitreya's advent, they will gather the relics of the current buddha sM-DM-^@KYAMUNI and erect one last STuPA to hold them, after which they will finally pass into PARINIRVM-DM-^@nA. The sM-DM-^AriputraparipM-aM-9M-^[cchM-DM-^A ("Sutra on sM-DM-^Ariputra's Questions"), which was translated at least by the Eastern Jin dynasty (317-420 CE) but may date closer to the beginning of the millennium, mentions four great monks (mahM-DM-^A-BHIKsU) to whom the Buddha entrusted the propagation of the teachings after his death: MAHM-DM-^@KM-DM-^@sYAPA, PIndOLA, Kundovahan (C. Juntoupohan, "Holder of the Mongoose," apparently identical to BAKKULA), and RM-DM-^@HULA. The MILE XIASHENG JING ("Sutra on the Advent of Maitreya"), translated in 303 CE by DHARMARAKsA, states instead that the Buddha instructed these same four monks to wait until after the buddhadharma of the current dispensation was completely extinct before entering PARINIRVM-DM-^@nA. The sM-DM-^AriputraparipM-aM-9M-^[cchM-DM-^A's account is also found in the FAHUA WENJU by TIANTAI ZHIYI (538-597) of the Sui dynasty. The MahM-DM-^AyM-DM-^AnM-DM-^AvatM-DM-^Ara (C. Ru dasheng lun; "Entry into the MahM-DM-^AyM-DM-^Ana"), a treatise written by SM-DM-^Aramati (C. Jianyi) and translated into Chinese c. 400 CE by Daotai of the Northern Liang dynasty (397-439) first mentions "sixteen" great disciples (mahM-DM-^A-sRM-DM-^@VAKA) who disperse throughout the world to preserve the Buddha's teachings after his death, but does not name them. Indeed, it is not until the Tang dynasty that the full list of sixteen disciples who preserve the buddhadharma is first introduced into the Chinese tradition. This complete list first appears in the NandimitrM-DM-^AvadM-DM-^Ana (Da aluohan Nantimiduo luo suoshuo fazhu ji, abbr. Fazhu ji, "Record of the Duration of the Dharma Spoken by the Great Arhat NANDIMITRA"), which was translated by XUANZANG in 654 CE. (Nandimitra [C. Qingyou zunzhe] was born in the second century CE in Sri Lanka.) This text tells the story of the Buddha's special charge to this group of elders and offers each of their names, residences, and numbers of disciples. JINGQI ZHANRAN's (711-782) Fahua wenju ji, a commentary to TIANTAI ZHIYI's (538-597) FAHUA WENJU, also cites an account from the apocryphal Ratnameghasutra (Bao yun jing) that the Buddha charged sixteen "worthy ones" (S. arhat; C. luohan) with preserving the BUDDHADHARMA until the advent of Maitreya, after which they could then enter parinirvM-DM-^Ana. Zhanran's citation of this sutra gives the names of each of the sixteen arhats, along with their residence and the number of their followers; but while Pindola's and RM-DM-^Ahula's names are included in the sixteen, MahM-DM-^AkM-DM-^Asyapa is not mentioned. According to the Xuanhe huapu ("The Xuanhe Chronology of Painting"), the earliest Chinese iconography showing a group of sixteen disciples probably dates to the Liang dynasty (502-557), when ZHANG SENGYAO (d.u.; fl c. 502-549) first painted a rendering of the sodasasthavira. After the NandimitrM-DM-^AvadM-DM-^Ana was translated into Chinese in the middle of the seventh century, the group of sixteen elders became so universally revered within China that many verses, paintings, and sculptures were dedicated to them. As a group, they appear frequently in East Asian monastic art, each arhat specifically identified by his unique (and often wildly exaggerated) physical characteristics. The most renowned such painting was made at the end of the ninth century by the monk CHANYUE GUANXIU (832-912); his work became the standard presentation of the sixteen. His vivid portrayal of the arhats offers an extreme, stylized rendition of how the Chinese envisioned "Indians" (fan) or "Westerners" (hu). He gives each of his subjects a distinctive bearing and deportment and unique phrenological features and physical characteristics; these features are subsequently repeated routinely in the Chinese artistic tradition. The standard roster of arhats now recognized in the East Asian tradition, in their typical order, are (1) PIndOLA BHM-DM-^@RADVM-DM-^@JA; (2) KANAKAVATSA; (3) KANAKA BHM-DM-^@RADVM-DM-^@JA; (4) SUBINDA [alt. Suvinda]; (5) BAKKULA [alt. BM-DM-^Akula, Nakula]; (6) BHADRA; (7) KM-DM-^@LIKA [alt. KarM-DM-+ka]; (8) VAJRAPUTRA; (9) JM-DM-*VAKA; (10) PANTHAKA; (11) RM-DM-^@HULA; (12) NM-DM-^@GASENA; (13) AnGAJA; (14) VANAVM-DM-^@SIN; (15) AJITA; (16) CudAPANTHAKA. Sometime before the Song dynasty, the Chinese occasionally added two extra arhats to the roster, possibly in response to Daoist configurations of teachers, giving a total of eighteen. The most common of these additional members were Nandimitra (the putative subject of the text in which the protectors are first mentioned by name) and Pindola BhM-DM-^AradvM-DM-^Aja (another transcription of the arhat who already appears on the list), although MahM-DM-^AkM-DM-^Asyapa also frequently appears. The Tibetan tradition adds still other figures. In a standard form of the Tibetan ritual, the sixteen elders are listed as Angaja, Ajita, VanavM-DM-^Asin, KM-DM-^Alika, Vajraputra, Bhadra, Kanakavatsa, Kanaka BhM-DM-^AradvM-DM-^Aja, Bakkula, RM-DM-^Ahula, Cudapanthaka, Pindola BhM-DM-^AradvM-DM-^Aja, Panthaka, NM-DM-^Agasena, GOPAKA (Sbed byed), and Abheda (Mi phyed pa). They are visualized together with sM-DM-^Akyamuni Buddha whose teaching they have been entrusted to protect, their benefactor the layman (UPM-DM-^@SAKA) DharmatM-DM-^Ala [alt. DharmatM-DM-^Ara, DharmatrM-DM-^Ata], and the four great kings (CATURMAHM-DM-^@RM-DM-^@JA) VAIsRAVAnA [alt. Kubera], DHM-aM-9M-^ZTARM-DM-^@stRA, VIRudHAKA, and VIRuPM-DM-^@KsA. Each of the elders is described as having a particular scroll, begging bowl, staff, and so on, and in a particular posture with a set number of arhats. They come miraculously from their different sacred abodes, assemble, are praised, and worshipped with the recitation of the bodhisattva SAMANTABHADRA's ten vows in the BHADRACARM-DM-*PRAnIDHM-DM-^@NA. Then, with solemn requests to protect the dispensation by watching over the lives of the gurus, they are requested to return to their respective homelands. In other rituals, one finds BUDAI heshang (Cloth-Bag Monk, viz., AnGAJA), the Buddha's mother, Queen MM-DM-^@YM-DM-^@, and his successor, Maitreya; or the two ancient Indian Buddhist sages "Subduer of Dragons" (C. Xianglong) and "Subduer of Lions" (C. Fuhu). See also LUOHAN; and individual entries on each of the sixteen arhats/sthaviras.

sraddhM-DM-^A. (P. saddhM-DM-^A; T. dad pa; C. xin; J. shin; K. sin M-dM-?M-!). In Sanskrit, "faith" or "confidence," a term that encompasses also the sense of "belief." Faith has a wide range of meanings in Buddhism, ranging from a kind of mental clarity and positive disposition toward the Buddha (which is often attributed to an encounter with a buddha or with the bodhisattva in a former life), to a sense of conviction about the efficacy of the Buddhist path (MM-DM-^@RGA), to a commitment to follow that path. In addition to its cognitive dimensions, which will be described more fully below, faith also has important conative and affective dimensions that are frequently recounted in Buddhist literature. The conative is suggested in the compulsion towards alms-giving (DM-DM-^@NA), as described for example in encounters with previous buddhas in the PM-DM-^Ali APADM-DM-^@NA, or in the pilgrim's encounter with an object of devotion. The affective can be seen, perhaps most famously, in M-DM-^@nanda's affection-driven attachment to the Buddha, which is described as a result of his deep devotion to, and faith in, the person of the Buddha. These multiple aspects of faith find arguably their fullest expression in the various accounts of the story of the Buddha's ARHAT disciple VAKKALI, who is said to have been completely enraptured with the Buddha and is described as foremost among his monk disciples in implicit faith. In the ABHIDHARMA, faith is listed as the first of the ten major omnipresent wholesome factors (KUsALAMAHM-DM-^@BHuMIKA) in the seventy-five dharmas list of the SARVM-DM-^@STIVM-DM-^@DA school and as a virtuous (KUsALA) mental factor (CAITTA) in the hundred-dharmas roster (BAIFA) of the YOGM-DM-^@CM-DM-^@RA school and in the PM-DM-^Ali abhidhamma. Faith is one of the foundational prerequisites of attainment, and its cognitive dimensions are described as a clarity of mind required for realization, as conviction that arises from the study of the dharma, and as a source of aspiration that encourages one to continue to develop the qualities of enlightenment. Faith is listed as the first of the five spiritual faculties (INDRIYA), together with diligence (VM-DM-*RYA), mindfulness (SMM-aM-9M-^ZTI), concentration (SAMM-DM-^@DHI), and wisdom (PRAJNM-DM-^@). The faculty of faith is usually considered to be the direct counteragent (PRATIPAKsA) of ill-will (DVEsA), not of doubt (VICIKITSM-DM-^@), demonstrating its affective dimension. Faith generates bliss (PRM-DM-*TI), by which brings about serenity of mind and thought; in addition, faith also produces self-confidence, engendering the conative characteristic of diligence (vM-DM-+rya). Faith and wisdom (prajNM-DM-^A) were to be kept constantly counterpoised by the faculty of mindfulness (smM-aM-9M-^[ti). By being balanced via mindfulness, faith would guard against excessive wisdom, which could lead to skepticism, while wisdom would protect against excessive faith, which could lead to blind, uncritical acceptance. Thus faith, in the context of the spiritual faculties, is a tacit acceptance of the soteriological value of specific beliefs, until such time as those beliefs are verified through practice and understood through one's own insight. There are four main soteriological objects of faith: (1) the efficacy of moral cause and effect (viz., KARMAN) and the prospect of continued rebirth (PUNARJANMAN) based on one's actions; (2) the core teachings about the conditioned nature of the world, such as dependent origination (PRATM-DM-*TYASAMUTPM-DM-^@DA) and the three marks of existence (TRILAKsAnA), viz., impermanence (ANIYATA), suffering (DUM-aM-8M-$KHA), nonself (ANM-DM-^@TMAN); (3) the three jewels (RATNATRAYA) of the Buddha, DHARMA, and SAMGHA; and (4) the general soteriological outline of the path (MM-DM-^@RGA) and the prospect of release from affliction through the experience of NIRVM-DM-^@nA.

Sri Aurobindo: " Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.M-bM-^@M-^] *Essays on the Gita

stumble ::: n. 1. A false step, trip, or blunder. 2. v. To trip or fall while walking or running. 3. To walk or go unsteadily. 4. To make mistakes or hesitate in speech or actions. 5. To come across by accident or chance. 6. Fig. To commit a grave mistake or sin. stumbles, stumbled, stumbling, stumblings.

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

summoned to free or purge the invocant of all sin.

svabhM-DM-^AvakM-DM-^Aya. (T. ngo bo nyid sku; C. zixing shen; J. jishoshin; K. chasong sin M-hM-^GM-*M-fM-^@M-'M-hM-:M-+). In Sanskrit, lit. "self-nature body," the buddha-body in its most elemental nature (also seen written as svM-DM-^AbhM-DM-^AvikakM-DM-^Aya); one of the four types of buddha bodies (BUDDHAKM-DM-^@YA) discussed in the BUDDHABHuMIsM-DM-^@STRA (Fodijing lun), the MAHM-DM-^@YM-DM-^@NASAMGRAHA (She dasheng lun), and the CHENG WEISHI LUN (*VijNaptimM-DM-^AtratM-DM-^AsiddhisM-DM-^Astra), along with the "body intended for personal enjoyment" (SVASAMBHOGAKM-DM-^@YA), the "body intended for others' enjoyment" (PARASAMBHOGAKM-DM-^@YA), and the "transformation body" (NIRMM-DM-^@nAKM-DM-^@YA). This type of buddha-body is functionally equivalent to the DHARMAKM-DM-^@YA in the two or "three bodies" (TRIKM-DM-^@YA) schema of buddha-bodies. M-BM-6 A different understanding of the svabhM-DM-^AvakM-DM-^Aya derives from the PRAJNM-DM-^@PM-DM-^@RAMITM-DM-^@ literature. The final chapter of the ABHISAMAYM-DM-^@LAMKM-DM-^@RA sets forth an elliptic presentation of the svabhM-DM-^AvakM-DM-^Aya that led to a number of different later interpretations. According to M-DM-^@rya VIMUKTISENA's interpretation, the svabhM-DM-^AvakM-DM-^Aya is not a separate buddha-body, but rather the ultimate nature (in essence, the emptiness or suNYATM-DM-^@) that locates or underpins the other three bodies (the dharmakM-DM-^Aya, SAMBHOGAKM-DM-^@YA, and nirmM-DM-^AnakM-DM-^Aya). He proposes just three bodies. HARIBHADRA disagrees with this interpretation and proposes four bodies. Strongly influenced by YOGM-DM-^@CM-DM-^@RA thought, he privileges the dharmakM-DM-^Aya and says it has two parts: a knowledge body (JNM-DM-^@NADHARMAKM-DM-^@YA), which is a buddha's omniscient mind, and a svabhM-DM-^AvakM-DM-^Aya, which is the ultimate nature of that mind. This controversy was widely debated in Tibet in the commentarial tradition.

svasaMbhogakM-DM-^Aya. (C. zi shouyong shen; J. jijuyushin; K. cha suyong sin M-hM-^GM-*M-eM-^OM-^WM-gM-^TM-(M-hM-:M-+). In Sanskrit, "body intended for personal enjoyment," in contrast to the PARASAMBHOGAKM-DM-^@YA, "body intended for others' enjoyment"; one of the four types of buddha bodies (BUDDHAKM-DM-^@YA) discussed in the BUDDHABHuMIsM-DM-^@STRA (Fodijing lun), the MAHM-DM-^@YM-DM-^@NASAMGRAHA (She dasheng lun), and the CHENG WEISHI LUN (*VijNaptimM-DM-^AtratM-DM-^AsiddhisM-DM-^Astra), along with the "self-nature body" (SVABHM-DM-^@VAKM-DM-^@YA or svM-DM-^AbhM-DM-^AvikakM-DM-^Aya), the "body intended for others' enjoyment" (parasaMbhogakM-DM-^Aya), and the "transformation body" (NIRMM-DM-^@nAKM-DM-^@YA). This fourfold schema of buddha bodies derives from the better-known three bodies of a buddha (TRIKM-DM-^@YA)-viz., dharma body (DHARMAKM-DM-^@YA), reward body (SAMBHOGAKM-DM-^@YA), and transformation body (nirmM-DM-^AnakM-DM-^Aya)-but distinguishes between these two different types of reward bodies. The svasaMbhogakM-DM-^Aya derives from the countless virtues that originate from the accumulation of immeasurable merit and wisdom over a buddha's infinitely-long career; this body is a perfect, pure, eternal and omnipresent material body that enjoys the bliss of dharma (DHARMAPRM-DM-*TI) for oneself until the end of time. By contrast, the parasaMbhogakM-DM-^Aya is a subtle virtuous body deriving from the cognition of equality (SAMATM-DM-^@JNM-DM-^@NA), which resides in a PURE LAND and displays supernatural powers in order to enhance the enjoyment of the dharma by bodhisattvas at all ten stages of the bodhisattva's career (BODHISATTVABHuMI).

Swabhava ::: Swabhava means one thing in the highest spiritual nature and takes quite another form and significance in the lower nature of the three gunas. There too it acts, but is not in full possession of itself, is seeking as it were for its own true law in a half light or a darkness and goes on its way through many lower forms, many false forms, endless imperfections, perversions, self-losings, self-findings, seekings after norm and rule before it arrives at self-discovery and perfection. Our nature here is amixed weft of knowledge and ignorance, of truth and falsehood, of success and failure, of right and wrong, of finding and losing, of sin and virtue.
   Ref: CWSA Vol. 19, Page: 520-21


system of the Chaldeans: 1. Anu; 2. Bel; 3. Nuah; 4. Belit; 5. Sin; 6. Samas; 7. Bin; 8. Adar; 9. Marduk;

t'a suyong sin M-dM-;M-^VM-eM-^OM-^WM-gM-^TM-(M-hM-:M-+. See PARA-SAMBHOGAKM-DM-^@YA

temptationless ::: a. --> Having no temptation or motive; as, a temptationless sin.

Tempter In general, the human mind, whether reacting to outside impulsions or impressions, or from within its own relatively small and uninspired powers; it has been commonly typified by the dragon, Satan, Zeus, etc. M-bM-^@M-^\Zeus is represented as a serpent M-bM-^@M-^T the intellectual tempter of man M-bM-^@M-^T which, nevertheless, begets in the course of cyclic evolution the M-bM-^@M-^XMan-Saviour,M-bM-^@M-^Y the solar Bacchus or M-bM-^@M-^XDionysus,M-bM-^@M-^Y more than a manM-bM-^@M-^] (SD 2:419-20). Indeed, often it is our higher nature which M-bM-^@M-^\temptsM-bM-^@M-^] us upwards by calling forth latent or inner powers which, once evoked, are the ladder by which we climb. Thus our tempter is also our redeemer. The esoteric teaching of the tempting of humankind by awakening in its light of intellect has been materialized into a sensual temptation by a Devil in the Garden of Eden; and in the Bible, an evolutionary phase has been theologically degraded into a sin. The astral light is also spoken of as the tempter, especially by Eliphas Levi.

the sin of the Egyptians in the days of Abraham,

The fall of man is symbolized in the zodiacal signs of Virgo-Scorpio, and it is mankind who has become the serpent of Genesis and thus causes daily and hourly the fall and sin of the celestial Virgin, who becomes the mother of gods and devils at the same time. But karma in one of its senses would be a better word for this: M-bM-^@M-^\Karma . . . means, as a synonym of sin, the performance of some action for the attainment of an object of worldly, hence selfish, desire, which cannot fail to be hurtful to somebody elseM-bM-^@M-^] (SD 2:302n).

The first physical or M-bM-^@M-^\solidM-bM-^@M-^] race (in contradistinction to the previous ethereal or astral races) appeared after the middle of the third root-race after the fall into generation. In its very beginnings, its color was light yellow or golden cream. This race gave birth to the fourth, and Siva transformed that part of humanity which became black with sin into red-yellow, whose descendants are Amerindians and Mongolians; and finally into brown-white races, which together with the yellow races, form the great bulk of present humanity (SD 2:250).

TheravM-DM-^Ada. (S. *SthaviravM-DM-^Ada/*SthaviranikM-DM-^Aya; T. Gnas brtan sde pa; C. Shangzuo bu; J. Jozabu; K. Sangjwa pu M-dM-8M-^JM-eM-:M-'M-iM-^CM-(). In PM-DM-^Ali, "Way of the Elders" or "School of the Elders"; a designation traditionally used for monastic and textual lineages, and expanded in the modern period to refer to the dominant form of Buddhism of Sri Lanka and Southeast Asia, which is associated with study of the PM-DM-^Ali Buddhist canon (P. tipitaka; S. TRIPItAKA). The denotation of the term TheravM-DM-^Ada is fraught with controversy. Buddhaghosa's commentaries to the four PM-DM-^Ali NIKM-DM-^@YAs typically refer to himself and his colleagues as MAHM-DM-^@VIHM-DM-^@RAVM-DM-^@SIN (lit. "Dweller in the Great Monastery"), the name of the then dominant religious order and ordination lineage in Sri Lanka; in his fifth-century commentary to the PM-DM-^Ali VINAYA, the SAMANTAPM-DM-^@SM-DM-^@DIKM-DM-^@, Buddhaghosa uses the term TheravM-DM-^Ada, but in reference not to a separate school but to a lineage of elders going back to the first Buddhist council (see SAMGM-DM-*TI; COUNCIL, FIRST). According to some accounts, the term TheravM-DM-^Ada is equivalent to the Sanskrit term *STHAVIRAVM-DM-^@DA ("School of the Elders"), which is claimed to have been transmitted to Sri Lanka in the third century BCE. However, the term SthaviravM-DM-^Ada is not attested in any Indian source; attested forms (both very rare) include sthM-DM-^Avira or sthM-DM-^AvarM-DM-+ya ("followers of the elders"). In addition, the Tibetan and Sinographic renderings of the term both translate the Sanskrit term *STHAVIRANIKM-DM-^@YA, suggesting again that SthaviravM-DM-^Ada or TheravM-DM-^Ada was not the traditional designation of this school. By the eleventh century CE, what is today designated as the TheravM-DM-^Ada became the dominant form of Buddhism in Sri Lanka, achieving a similar status in Burma in the same century, and in Cambodia, Thailand, and Laos by the thirteenth and fourteenth centuries. As a term of self-designation for a major branch of Buddhism, TheravM-DM-^Ada does not come into common use until the early twentieth century, with M-DM-^@NANDA METTEYYA playing a key role. In the nineteenth century, the Buddhism of Sri Lanka and Southeast Asia was typically referred to in the West as "Southern Buddhism," in distinction to the "Northern Buddhism" of Tibet and East Asia. (See, e.g., EUGM-CM-^HNE BURNOUF and TAKAKUSU JUNJIRo, whose treatments of PM-DM-^Ali materials described them as belonging to the "Southern tradition.") With increased interest in Sanskrit MAHM-DM-^@YM-DM-^@NA texts and the rise of Japanese scholarship on Buddhism, the term "Southern Buddhism" began in some circles to be replaced by the term HM-DM-*NAYM-DM-^@NA ("lesser vehicle"), despite that term's pejorative connotations. Perhaps in an effort to forestall this usage, PM-DM-^Ali scholars, including THOMAS W. RHYS DAVIDS (who often referred to PM-DM-^Ali Buddhism as "original Buddhism"), began referring to what had been known as "Southern Buddhism" as TheravM-DM-^Ada. The term has since come to be adopted widely throughout Sri Lanka and Southeast Asia. "TheravM-DM-^Ada" had often been mistakenly regarded as a synonym of "hM-DM-+nayM-DM-^Ana," when the latter term is used to designate the many non-MahM-DM-^AyM-DM-^Ana schools of Indian Buddhism. In fact, to the extent that the TheravM-DM-^Ada is a remnant of the SthaviranikM-DM-^Aya, it represents just one of the several independent traditions of what many scholars now call MAINSTREAM BUDDHIST SCHOOLS. In the 1950s, the WORLD FELLOWSHIP OF BUDDHISTS adopted a formal resolution replacing the pejorative term hM-DM-+nayM-DM-^Ana with the designation TheravM-DM-^Ada in descriptions of the non-MahM-DM-^AyM-DM-^Ana tradition. This suggestion was reasonable as a referent for the present state of Buddhism, since the only mainstream Buddhist school that survives in the contemporary world is TheravM-DM-^Ada, but it is not historically accurate. Despite the way in which scholars have portrayed the tradition, TheravM-DM-^Ada is neither synonymous with early Buddhism, nor a more pristine form of the religion prior to the rise of the MahM-DM-^AyM-DM-^Ana. Such a claim suggests a state of sectarian statis or inertia that belies the diversity over time of doctrine and practice within what comes to be called the TheravM-DM-^Ada tradition. In fact, the redaction of PM-DM-^Ali scriptures postdates in many cases the redaction of much of MahM-DM-^AyM-DM-^Ana literature. Even conceding this late coinage of the term TheravM-DM-^Ada, it should still be acknowledged that many South and Southeast Asian Buddhists who self-identify as TheravM-DM-^Ada do in fact regard the PM-DM-^Ali tipitaka (S. TRIPItAKA) as representing an earlier and more authentic presentation of the word of the Buddha (BUDDHAVACANA) than that found in other contemporary Buddhist traditions, in much that same way that many North and Northeast Asian MahM-DM-^AyM-DM-^Ana Buddhists hold that certain sutras that most scholars identify as being of later date are authentically the teachings of the historical Buddha. Although TheravM-DM-^Ada soteriological theory includes a path for the bodhisatta (S. BODHISATTVA), the bodhisattva is a much rarer sanctified figure here than in the MahM-DM-^AyM-DM-^Ana; the more common ideal being in TheravM-DM-^Ada is instead the ARHAT. The difference between the Buddha and the arhat is also less pronounced in the TheravM-DM-^Ada than in the MahM-DM-^AyM-DM-^Ana schools; in the TheravM-DM-^Ada, the Buddha and the arhat achieve the same type of NIRVM-DM-^@nA, the chief difference between them being that the Buddha finds the path to nirvM-DM-^Ana independently, while the arhat achieves his or her enlightenment by following the path set forth by the Buddha. (For other distinctive beliefs of the TheravM-DM-^Ada tradition, see STHAVIRANIKM-DM-^@YA.)

The rudras here are collectively spoken of as an individual equivalent to Siva, who has always been recognized as the patron or chief of initiates and of occult training. He is often spoken of as the destroyer, whereas regenerator would be a better term. Rudra is truly the Siva of the Rig-Veda, and in many respects the Agni of later writings. Like Siva, Rudra is a beneficent deity (because regenerating), and a mistaken maleficent deity (because destroying falsehoods and imperfections at the same time). As the beneficent one or spiritual healer, Rudra is the higher human ego aspiring to its own spiritual pure state; and as the destroyer he is the same imprisoned higher human ego whose war against imperfection, evil, and sin make him the M-bM-^@M-^\roarerM-bM-^@M-^] or the M-bM-^@M-^\terrible.M-bM-^@M-^]

The theosophic study of sterility also throws a strong light upon the origin of the anthropoids. This dates back to hybrids resulting form the union of certain imperfectly evolved groups of the Atlanteans with females of a semi-human, if not quite animal race, itself the progeny of the M-bM-^@M-^\sin of the mindlessM-bM-^@M-^] Lemurians. This took place at the period of the greatest materialization of physical man, when the unnatural union was fertile M-bM-^@M-^\because the mammalian types were not remote enough from their Root-type M-bM-^@M-^T Primeval Astral Man M-bM-^@M-^T to develop the necessary barrierM-bM-^@M-^] (SD 2:688-9; cf 195-6). Since then, nature has changed its ways, and the general rule for the crime of human bestiality is a resulting sterility.

This something larger is the cosmic drama written, staged, and acted by the Absolute, who is artist and actor as well as a rational intelligence, intent no less upon dramatic than upon intelligible unity and self-expression. The world-process is tragic, witness the sin and suffering and imperfection with which it is fraught. But in the infinite tragedy, as well as in the tragedies composed by men, evil is contributory to the perfection of the whole, and, when seen and accepted as such by the finite individual, not only loses its sting but produces a "catharsis" of his attitude towards it, in which he cheerfully accepts it, battles with it, and finds his triumph over it in nobly enduring it. This "catharsis," identifying him as it does with the meaning of the life of the Absolute, is his peace and his salvation. Main works: Logic, 1888; The Philosophical Theory of the State, 1899; Value and Destiny of the Individual, 1913. -- B.A.G.F.

Though fragments of the absolute experience, our minds somehow remain separate selves and persons. Though infinite and all-comprehensive in extent, and reviewing ad infinitum its own infinity in knowing that it knows that it knows, the Absolute is nevertheless a finished and closed whole. Though shot through and through with error and evil and sin and suffering, the Absolute is nevertheless perfect, and perfect because of them, since struggle with them and triumph over them is of the essence of its perfection. Though a temporal process, it is nevertheless overarches that process in a single act of comprehension in which past, present, and future are grasped, even as the successive notes of a musical phrase are grasped, as an eternally present completed fact.

TM-bM-^@M-^Yien-Sin. See TM-bM-^@M-^YIEN HSIN

to avoid attributing to angels the sin of sexual

transgression ::: n. --> The act of transgressing, or of passing over or beyond any law, civil or moral; the violation of a law or known principle of rectitude; breach of command; fault; offense; crime; sin.

transgress ::: v. t. --> To pass over or beyond; to surpass.
Hence, to overpass, as any prescribed as the /imit of duty; to break or violate, as a law, civil or moral.
To offend against; to vex. ::: v. i. --> To offend against the law; to sin.


TsienM-bM-^@M-^Ysin, Tsien-sin. See TM-bM-^@M-^YIEN HSIN

unsin ::: v. t. --> To deprive of sinfulness, as a sin; to make sinless.

unfit ::: v. t. --> To make unsuitable or incompetent; to deprive of the strength, skill, or proper qualities for anything; to disable; to incapacitate; to disqualify; as, sickness unfits a man for labor; sin unfits us for the society of holy beings. ::: a. --> Not fit; unsuitable.

ungodly ::: a. --> Not godly; not having regard for God; disobedient to God; wicked; impious; sinful.
Polluted by sin or wickedness.


universality ::: n. --> The quality or state of being universal; unlimited extension or application; generality; -- distinguished from particularity; as, the unversality of a proposition; the unversality of sin; the unversality of the Deluge.

Upagupta. (T. Nyer sbas; C. Youpojuduo; J. Ubakikuta; K. Ubagukta M-eM-^DM-*M-eM-)M-^FM-fM-/M-1M-eM-$M-^Z). An Indian ARHAT, said to have lived in the MATHURM-DM-^@ region of India. Upagupta is unknown in PM-DM-^Ali canonical sources but appears frequently in the Sanskrit AVADM-DM-^@NA literature, especially the AsOKM-DM-^@VADM-DM-^@NA and the DIVYM-DM-^@VADM-DM-^@NA. Upagupta is famed for having tamed (and in some versions, converted) MM-DM-^@RA by placing a garland of corpses around his neck. Upagupta was later invited to PM-DM-^@tALIPUTRA by King AsOKA, and then conducted the monarch on a tour of the sacred sites (MAHM-DM-^@STHM-DM-^@NA) associated with the life of the Buddha. The cult of Upagupta became popular in Southeast Asian Buddhist countries from the twelfth century onward, thanks to his prominent appearance in Sanskrit materials, and he eventually comes to be featured in noncanonical PM-DM-^Ali materials as well. Upagupta occupies pride of place in Burmese (Myanmar) Buddhism, where he is presumed to reside in a pavilion in the southern ocean, whence he is invited to rituals to protect the Burmese from MM-DM-^Ara's interference. At the conclusion of the ceremonies, an image of Upagupta is placed on a raft and floated downstream. Upagupta is listed in SARVM-DM-^@STIVM-DM-^@DA sources as the fifth of the Indian patriarchs who are said to have succeeded the Buddha as head of the SAMGHA, following MAHM-DM-^@KM-DM-^@sYAPA, M-DM-^@NANDA, MADHYM-DM-^@NTIKA, and sM-DM-^@nAKAVM-DM-^@SIN; the East Asian CHAN tradition typically lists him instead as the fourth patriarch. According to a Chinese account of the origins of the VINAYA, Upagupta had five major disciples who were said to have established their own schools based on their differing views regarding doctrine; these five also redacted separate editions of the vinaya, which the Chinese refer to as the "five vinaya recensions" (wubu lM-CM-<).

Upapataka: A minor sin.

uttamanirmM-DM-^AnakM-DM-^Aya. (T. mchog gi sprul sku; C. shanghua shen; J. jokeshin; K. sanghwa sin M-dM-8M-^JM-eM-^LM-^VM-hM-:M-+). In Sanskrit, "supreme emanation body," one of the forms of the emanation body (NIRMM-DM-^@nAKM-DM-^@YA) of a buddha. A buddha may appear in any form in order to benefit sentient beings, including as an inanimate object. The form of a buddha that appears in the world and performs the twelve deeds or the eight episodes in the life of a buddha (BAXIANG), including achieving enlightenment, teaching the dharma, and passing into PARINIRVM-DM-^@nA, is called a "supreme emanation body." The "supreme emanation body" is a body adorned with the major and minor marks of a MAHM-DM-^@PURUsA and dressed in the robes of a monk, such as sM-DM-^@KYAMUNI. This type of nirmM-DM-^AnakM-DM-^Aya is contrasted with the JANMANIRMM-DM-^@nAKM-DM-^@YA, or "created emanation body," which are the nonhuman or inanimate forms a buddha assumes in order to help others overcome their afflictions. See also TRIKM-DM-^@YA.

VaisM-DM-^AlM-DM-+. (P. VesM-DM-^Ali; T. Yangs pa can; C. Pisheli; J. Bishari; K. Pisari M-fM-/M-^XM-hM-^HM-^MM-iM-^[M-"). A town approximately twenty-five miles (forty km.) to the northwest of modern-day Patna, in the state of Bihar, India. During the Buddha's lifetime, this was the capital of the Licchavis, which was part of the VM-aM-9M-^[ji republic. The Buddha first visited the city in the fifth year after his enlightenment and spent his last rains retreat (VARsM-DM-^@) in the vicinity of VaisM-DM-^AlM-DM-+. The Buddha preached a number of important sutras and established several rules of discipline in the city. The Buddha accepted the gift of a mango grove (the M-DM-^@mrapM-DM-^AlM-DM-+vana) from the city's famous courtesan M-DM-^@MRAPM-DM-^@LM-DM-*. When the Buddha was en route from KAPILAVASTU to VaisM-DM-^AlM-DM-+, his stepmother MAHM-DM-^@PRAJM-DM-^@PATM-DM-* and five hundred women shaved their heads and followed him. Upon arriving in the city, they requested and eventually received ordination as nuns (BHIKsUnM-DM-*). Before departing on the journey that would end at KUsINAGARM-DM-* with his passage into PARINIRVM-DM-^@nA, the Buddha is said to have turned his body like an elephant for one final look at the city. M-BM-6 VaisM-DM-^AlM-DM-+ was also the location of the second Buddhist council (SAMGM-DM-*TI; see COUNCIL, SECOND), held approximately one hundred years after the Buddha's PARINIRVM-DM-^@nA. Some seven hundred monks were said to have attended the council at VM-DM-^AlukM-DM-^ArM-DM-^Ama monastery, although the number is probably more of a representation of the council's significance rather than an exact number of monks in attendance. The importance of the second council lies in the sectarian division that occurred within the SAMGHA either at the time of that council or directly thereafter. According to the traditional account, the monk YAsAS entered VaisalM-DM-+ to visit the monks there and found that they were engaging in what he believed to be ten violations of the VINAYA code of conduct. When Yasas criticized the VaisalM-DM-+ monks for these violations, he was rebuked and expelled from the SAMGHA. Yasas later returned with the monk sM-DM-^@nAKAVM-DM-^@SIN, at which point the monk REVATA called the council and presided over it. After the senior monks ruled in Yasas's favor, the saMgha split into the two groups, the STHAVIRANIKM-DM-^@YA (the "Order of the Elders," which included Revata and Yasas) and the MAHM-DM-^@SM-DM-^@MGHIKA (the "Members of the Great Assembly," which included probably the majority of monks, who opposed the ruling). By the beginning of the Common Era, the saMgha had split into what is commonly called the eighteen MAINSTREAM BUDDHIST SCHOOLS, in reference to the multiple traditions that developed following the second council at VaisM-DM-^AlM-DM-+.

VanavM-DM-^AsM-DM-+. See VANAVM-DM-^@SIN

Vendidad (Pahlavi) [from vi-daevo-datem the anti-demonic law] The principal book of the Avesta, consisting of 22 sections or fargards. The major part of the book is concerned with detailed instructions and teachings on how to avoid sin and defilement by moral and physical purification, M-bM-^@M-^\each of which teachings is based on Occult lawsM-bM-^@M-^] (TG 363). The first fargard tells the story of the creation, and the legend of Yima and the Golden Age. Another tells of the formation of our earth and its six companion karshvares or globes.

Vicarious Atonement In Christian theology, the idea that God accepted the sacrifice of Jesus Christ as a substitution for the guilt incurred by man at the Fall, and that mankind will consequently escape punishment, provided that they accept by faith Jesus ChristM-bM-^@M-^Ys sacrifice. The idea that by an atoning for evil done or sin committed, one undoes the past M-bM-^@M-^T broadened by Christian theology to include the doctrine of the vicarious atonement by some great spiritual being for the sins of others M-bM-^@M-^T is a theory rejected by the theosophic philosophy. To those who believe the Christian doctrine that every person was born into this world burdened with inevitable doom through AdamM-bM-^@M-^Ys sin, such a compensatory doctrine seems to be necessary; but it discourages peopleM-bM-^@M-^Ys faith in their own innate divinity and in their power thereby to effect their own spiritual and moral salvation, and violates our sense of justice by offering a way of avoiding the consequences of our own bad actions M-bM-^@M-^T which avoidance of sin already incurred is distinctly denied in several places in the New Testament where the ancient theosophical doctrine of karma is taught that as a man sows, that (and not something else) must he invariably reap. Vicarious atonement may be a distorted doctrine of reconciliation, in Christian notion reconciliation between God and man; also of the idea that the spiritual monad in man takes on itself the consequences for actions or M-bM-^@M-^\sinsM-bM-^@M-^] committed by the less evolved human monad. Every human being is raised by the sacrifice made by the Christos within himself, so that whoever believes in and conforms his acts to his own spiritual nature, is M-bM-^@M-^\saved.M-bM-^@M-^]

vile ::: superl. --> Low; base; worthless; mean; despicable.
Morally base or impure; depraved by sin; hateful; in the sight of God and men; sinful; wicked; bad.


which is compatible with mortal sin; but seraphim

, which means (from Aramaic)M-BM- &

who sin by idolatry, murder, and incest. The other

whoredom ::: n. --> The practice of unlawful intercourse with the other sex; fornication; lewdness.
The sin of worshiping idols; idolatry.


wicked ::: a. --> Having a wick; -- used chiefly in composition; as, a two-wicked lamp.
Evil in principle or practice; deviating from morality; contrary to the moral or divine law; addicted to vice or sin; sinful; immoral; profligate; -- said of persons and things; as, a wicked king; a wicked woman; a wicked deed; wicked designs.
Cursed; baneful; hurtful; bad; pernicious; dangerous.
Ludicrously or sportively mischievous; disposed to


wickedness ::: n. --> The quality or state of being wicked; departure from the rules of the divine or the moral law; evil disposition or practices; immorality; depravity; sinfulness.
A wicked thing or act; crime; sin; iniquity.


With Ishtar (the nature goddess) and Sin (the moon deity), Shamash formed an important triad, regarded as the life-giving forces in all manifestation.

Yasas. (P. Yasa; T. Grags pa; C. Yeshe; J. Yasha; K. Yasa M-hM-^@M-6M-hM-^HM-^M). An early ARHAT disciple of the Buddha. The son of a wealthy merchant of VM-DM-^ArM-DM-^AnasM-DM-+, Yasas was brought up in luxury. He had three mansions, one for the winter, one for the rainy season, and one for the summer, and was attended by a troupe of female musicians. Once, he happened to awake in the middle of the night and witnessed his attendants sleeping in an indecorous manner. Greatly disturbed, he put on a pair of golden sandals and wandered in the direction of the Deer Park (MM-aM-9M-^ZGADM-DM-^@VA) where the Buddha was dwelling, exclaiming, "Alas, what distress, what danger." The Buddha saw him approach and, knowing what he was experiencing, called out to him, "Yasas, come. Here there is neither distress nor danger." Yasas approached the Buddha, took off his golden sandals, and sat down beside him. The Buddha preached a graduated discourse (ANUPUBBIKATHM-DM-^@) to him, at the conclusion of which Yasas became a stream-enterer (SROTAM-DM-^@PANNA). He thus became the Buddha's sixth disciple and the first who had not known him prior to his achievement of enlightenment (as had his first five disciples, the bhadravargM-DM-+ya or PANCAVARGIKA). Yasas was also the first person to become an enlightened lay disciple (UPM-DM-^@SAKA), although he ordained a few minutes later. Later, Yasas's father, who had come searching for his son, arrived at the Buddha's residence. The Buddha used his magical powers to make Yasas invisible and, inviting his father to sit, preached a discourse to him. Yasas's father also became a stream-enterer, while Yasas, who overheard the sermon from his invisible state, became an arhat. When the Buddha made Yasas visible to his father, he informed him that, since his son was now an arhat, it would be impossible for him to return home to a householder's life and he would have to become a monk. Yasas thus became the sixth member of the Buddha's monastic order. Yasas accompanied the Buddha to his father's house the next day to receive the morning meal. After the meal, the Buddha preached a sermon. Yasas's mother, SUJM-DM-^@TM-DM-^@, and other members of the household became stream-enterers, his mother thus becoming the first female disciple (UPM-DM-^@SIKM-DM-^@) of the Buddha and the first woman to become a stream-enterer. At that time, fifty-four of Yasas's friends also were converted and entered the order of monks, swelling its ranks to sixty members. It was at this time that the Buddha directed his disciples to go forth separately and preach the dharma they had realized for the welfare and benefit of the world. M-BM-6 There was a later monk, also named Yasas, whose protest led to the second Buddhist council (COUNCIL, SECOND), held at VAIsM-DM-^@LM-DM-*. Some one hundred years after the Buddha's death, Yasas was traveling in VaisM-DM-^AlM-DM-+ when he observed the monks there receiving gold and silver as alms directly from the laity, in violation of the VINAYA prohibition against monks touching gold and silver. He also found that the monks had identified ten points in the vinaya that were identified as violations but that they felt were sufficiently minor to be ignored. The ten violations in question were: (1) carrying salt in an animal horn; (2) eating when the shadow of the sundial was two fingerbreadths past noon; (3) after eating, traveling to another village to eat another meal on the same day; (4) holding several assemblies within the same boundary (SM-DM-*MM-DM-^@) during the same fortnight; (5) making a monastic decision with an incomplete assembly and subsequently receiving the approval of the absent monks; (6) citing precedent as a justification to violate monastic procedures; (7) drinking milk whey after mealtime; (8) drinking unfermented wine; (9) using mats with a fringe; and (10) accepting gold and silver. Yasas told the monks that these were indeed violations, at which point the monks are said to have offered him a share of the gold and silver they had collected. When he refused the bribe, they expelled him from the order. Yasas sought the support of several respected monks in the west, including Sambhuta, sM-DM-^@nAKAVM-DM-^@SIN, and REVATA. Together with other monks, they went to VaisM-DM-^AlM-DM-+, where they convened a council (SAMGM-DM-*TI) at which Revata submitted questions about each of the disputed points to SarvagM-DM-^Amin, the eldest monk of the day, who is said to have been a disciple of M-DM-^@NANDA. In each case, he said that the practice in question was a violation of the vinaya. Seven hundred monks then gathered to recite the vinaya. Those who did not accept the decision of the council held their own convocation, which they called the MAHM-DM-^@SM-DM-^@MGHIKA or "Great Assembly," the rival group coming to be called the STHAVIRANIKM-DM-^@YA, or "School of the Elders." This event is sometimes referred to as "the great schism," since it marks the first permanent schism in the order (SAMGHABHEDA).

yesam tvantagatam papam jananam punyakarmamam ::: [but those men of virtuous deeds, in whom sin has come to an end]. [Gita 7.28]

Yih-sin The atman, M-bM-^@M-^\the child of Dharmakaya (the universally diffused Essence), both male and femaleM-bM-^@M-^] (ML 346). The seventh principle of any being, whether cosmic, microcosmic, or infinitesimal; the spiritual germ-point from which is emanated the subsequent karmically necessary septenary being. It is the spiritual seed or atmic center, beginning its manifested activity as a septenary or duodenary entity.

Yom KippurM-BM- (&

yo vetti asammudhah sa martyesu sarvapapaih pramucyate ::: who knows (Me) , he, unbewildered among mortals, is delivered from all sin and evil. [Gita 10.3]

zushi. (J. soshi; K. chosa M-gM-%M-^VM-eM-8M-+). In Chinese, "patriarch" (lit. "ancestral teacher"), referring to eminent teachers in lineages that are claimed to trace back to sM-DM-^@KYAMUNI Buddha or even earlier buddhas. Indian Sanskrit texts dating from the 2nd century CE onward refer to a tradition of five "masters of the dharma" (dharmM-DM-^AcM-DM-^Arya) who succeeded the Buddha as head of the SAMGHA: MAHM-DM-^@KM-DM-^@sYAPA, M-DM-^@NANDA, MADHYM-DM-^@NTIKA, sM-DM-^@nAKAVM-DM-^@SIN, and UPAGUPTA . Later sources expand this list into a roster of nine eminent masters who "handed down the lamplight of wisdom successively through the generations." Often, these genealogies were extended as far back as the seven buddhas of antiquity (SAPTATATHM-DM-^@GATA). It is widely presumed that this notion of dharma-transmission lineages developed from the earlier VINAYA concept of the "preceptor" (UPM-DM-^@DHYM-DM-^@YA), a senior monk who confers the lower ordination (pravrajyM-DM-^A, see PRAVRAJITA) to new novices (sRM-DM-^@MAnERA) and higher ordination (UPASAMPADM-DM-^@) to monks (BHIKsU). This personal connection between preceptor and disciple created incipient ordination families connected to specific preceptors, connections that later could be extended to dharma transmission as well. M-BM-6 In East Asia, these lists of Indian dharma masters continued to be expanded and elaborated upon so that they also included the preeminent indigenous figures within each lineage, thus connecting the Chinese patriarchs of each lineage with their Indian predecessors. Most of the indigenous traditions of East Asian Buddhism, including the CHAN ZONG, TIANTAI ZONG, JINGTU ZONG, and HUAYAN ZONG, draw their legitimacy at least partially from their claims that their teachings and practices derive from an unbroken lineage of authoritative teachers that can be traced back geographically to India and temporally to the person of the Buddha himself. The specific names and numbers of patriarchs recognized within each lineage typically change over time and vary widely between the different traditions. Of these lists, the list of patriarchs recognized in the Chan school has received the lion's share of scholarly attention in the West. This Chan list varies widely, but a well-established roster includes twenty-eight Indian and six Chinese patriarchs. These six Chinese patriarchs (liu zu)-BODHIDHARMA, HUIKE, SENGCAN, DAOXIN, HONGREN, and HUINENG-are credited by the classical tradition with the development and growth of Chan in China, but early records of the Chan school, such as the LENGQIE SHIZU JI and LIDAI FABAO JI, reveal the polemical battles fought between disparate contemporary Chan communities to place their own teachers on this roster of patriarchal orthodoxy. It is important to note that all of these various lists of patriarchs, in all the different traditions, are created retrospectively as a way of legitimizing specific contemporary lineages or teachers and verifying the authenticity of their teachings; thus their accounts of the chronology and history of their lineages must be used critically. The compound zushi can mean either "patriarch" (lit., ancestral teacher) or in other contexts "patriarchs and teachers," as in the stock phrase "all the buddhas of the three time-periods and patriarchs and teachers throughout successive generations" (sanshi zhufo lidai zushi), which explicitly traces a school's ancestral lineage from the past to the present and into the future. Some modern Buddhists, especially in the West, deplore the sexism inherent in the term "patriarch," preferring instead to render it with the gender-neutral term "ancestor." See also CHUANDENG LU; FASI; PARAMPARM-DM-^@; YINKE.

Zwingliism: The theological thought of Huldreich Zwingli (1481-1531), early Protestant Reformer of Zurich, Switzerland. His theology was theocentric: God's activity is all-pervading and widely revealed. He was a student of the Greek N.T. and of humanistic subjects, a friend of Erasmus. (See Reformation). He followed Augustine's doctrine of man's original sin and sinfulness with some modifications. He anticipated Calvin's doctrine of election (see Calvinism) as an act of the Divine good and rational will, and he held the feudalistic theory of the atonement of substitution framed by Anselm. The sacraments were not mystical conveyors of divine grace to him, they were rather outward signs of an inward spiritual grace. In the famous Marburg Colloquy, he broke with Luther and his followers on the interpretation of the Lord's Supper. -- V.F.



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   2 Book of Wisdom
   2 Bertrand Russell
   2 Bernard of Clairvaux
   2 Basil the Great
   2 Annamalai Swami
   2 Alfred North Whitehead
   2 Saadi
   2 Kabir
   2 Hafiz
   2 Confucius
   1 Zig Ziglar
   1 Zen Proverb
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   1 write or draw or build or sing or live as only you can. And I hope
   1 William Shakespeare
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   1 Werner Heisenberg
   1 Virginia Woolf
   1 Virgil
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   1 Velimir Khlebnikov
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   1 Tsongkhapa
   1 Tony Bennett
   1 Third Dzogchen Rinpoche
   1 the slave of as many masters as he has vices.
   1 Theophilus of Antioch
   1 Theodor W. Adorno
   1 Theodore Dalrymple
   1 The Noble Messenger of Allah ﷺ
   1 The Lord to St. Margaret of Cortona (1247-1297)
   1 THE GOSPEL OF THE HOLY MOTHER
   1 The Buddha
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   1 Sutra in 42 articles
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   1 Sunyata. "Dancing with the Void
   1 Sunyata
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   1 Steve Jobs
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   1 Romans VI. 23
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   1 MATA AMRITANANDAMAYI
   1 MASTER: " Discrimination between the Real and the unreal. one should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing."
   1 Martin Heidegger
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   1 Emil Cioran
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   1 Dionysius
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   1 Colossians 3:1-2).
   1 Clement I to the Corinthians
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   1 Chiyo-ni
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   1 Charlie Chaplin
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   1 Bhagavad Gita III. 36. 37. 39. 42. 43
   1 Bhagavad Gita II. 38
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   1 BHAGAVAD GITA 9:30
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   1 2nd century sermon
   1 1 Timothy 6:20).
   1 1 John 2:16-17
   1 1 John 1:7)
   1

NEW FULL DB (2.4M)

   46 Anonymous
   43 Nalini Singh
   32 N K Jemisin
   24 Jen Sincero
   19 Simon Sinek
   16 R H Sin
   14 Frank Sinatra
   12 Henry A Kissinger
   11 Doris Lessing
   10 John Green
   9 Toba Beta
   9 Mohsin Hamid
   9 Cherise Sinclair
   8 William Shakespeare
   8 Stephen King
   8 Sinclair Lewis
   8 Norman Cousins
   8 George Herbert
   7 Ovid
   6 Upton Sinclair

1:He who complains, sins. ~ Saint Francis de Sales,
2:In the distance someone is singing. ~ Pablo Neruda,
3:Singlemindedness is all-powerful. ~ Yamamoto Tsunetomo,
4:"A virtue carried too far may become a sin." ~ ?, @aax9,
5:so the nightbirds will start singing. ~ Rumi, @GnothiSea,
6:Without the Name, there is no peace. ~ Guru Gobind Singh,
7:Seek treasures amid ruins, sincere one. ~ Jalaluddin Rumi, @GnothiSea,
8:The world can never own a man who wants nothing. ~ Wu Hsin,
9:Death may be the greatest of all human blessings.
   ~ Socrates,
10:Sincerity ::: Open and genuine; not deceitful
   ~ The Mother?,
11:"Zen has no business with ideas." ~ D.T. Suzuki, @CharlesAFrancis,
12:passing through the gate
I have become
a wanderer ~ Buson,
13:Self-suffering is the truest test of sincerity.
   ~ Mahatma Gandhi,
14:Pray without ceasing. ~ Anonymous, The Bible, Thessalonians, 1, 5:17,
15:Since it is all too clear, it takes time to grasp it.
   ~ Zen Proverb,
16:He did each single thing as if he did nothing else.
   ~ Charles Dickens,
17:Success means doing something sincerely and wholeheartedly. ~ Bruce Lee,
18:Happiness is a mediorce sin for a middle class existence. ~ Saul Williams,
19:Every man is born as many men and dies as a single one. ~ Martin Heidegger,
20:For us, there is only the trying. The rest is not our business. ~ T S Eliot,
21:Frogs grow silent- noble humans are passing by. ~ Rakukyo, @Draw_and_Wings,
22:Let us go singing as far as we go: the road will be less tedious.
   ~ Virgil,
23:Is there a single man who can see what the Sage cannot even conceive? ~ Tseu-tse,
24:Sincerity may be humble but she cannot be servile. ~ Lord Byron, @FourthWayTweets
25:The blood of Jesus his Son cleanseth us from all sin ~ 1 John 1:7), @Church_Father,
26:Don't go on discussing what a good person should be. Just be one. ~ Marcus Aurelius,
27:What is a friend? A single soul dwelling in two bodies. ~ Aristotle, @JoshuaOakley,
28:By the way, if anyone here is in advertising or marketing, kill yourself. ~ Bill Hicks,
29:You would succeed if you were sincere. ~ Sri Ramakrishna,
30:I'm afraid a boat so small would sink with the weight of all my sorrow.
   ~ Li Qingzhao,
31:aware of life
passing like dew
they play in the sun ~ Ogawa,
32:My longing for truth was a single prayer. ~ Saint Teresa Benedicta of the Cross, @25bjh54,
33:Beware the man of a single book. ~ Saint Thomas Aquinas,
34:Let the past be past.
Concentrate only on the Eternal.

Blessings ~ The Mother,
35:All the darkness in the world cannot extinguish the light of a single candle. ~ Saint Francis,
36:The flower which is single need not envy the thorns that are numerous.
   ~ Rabindranath Tagore,
37:Within tears, find hidden laughter. Seek treasures amid ruins, sincere one. ~ Rumi, @GnothiSea,
38:How can anything be said to be real which is only a passing show? ~ Ramana Maharshi, @GnothiSea,
39:Inside the treasury of the dharma eye a single grain of dust. ~ Dogen Zenji,
40:Liars are the cause of all the sins and crimes in the world. ~ Epictetus,
41:A short story must have a single mood and every sentence must build towards it. ~ Edgar Allan Poe,
42:Your worst sin is that you have destroyed and betrayed yourself for nothing. ~ Fyodor Dostoyevsky,
43:For the wages of Sin is death. ~ Romans VI. 23, the Eternal Wisdom
44:Sincerity is Self-evident. ~ Sri Ramana Maharshi, @RamanaMaharshi,
45:The Earth would die
If the sun stopped kissing her. ~ Hafiz, @FourthWayTweets
46:When exposing a crime is treated as committing a crime, you are ruled by criminals. ~ Edward Snowden,
47:Don't let your sins turn into bad habits. ~ Saint Teresa of Avila,
48:It is better to confess your sins than to harden your heart. ~ Saint Clement of Rome, @Church_Father,
49:What pleases the Deity is virtue and sincerity, not any number of material offerings ~ Shinto-Gobusho,
50:On a branch
floating downriver
a cricket, singing. ~ Kobayashi Issa,
51:The mystery of God hugs you in its all- encompassing arms. ~ Saint Hildegard of Bingen, @FourthWayTweets
52:When one tugs at a single thing in nature, he finds it attached to the rest of the world.
   ~ John Muir,
53:Our greatest glory is not in never failing, but in rising up every time we fail.
   ~ Ralph Waldo Emerson,
54:Remain sheltered in my arms, enveloped by my love and blessings.
   ~ The Mother,
55:Repent therefore, and turn again, that your sins may be blotted out,
   ~ Anonymous, The Bible, Acts 3:19,
56:You never receive blessings just from asking. Blessings come when you have got devotion. ~ Guru Rinpoche,
57:It is better for a man to confess his sins than to harden his heart. ~ Pope St. Clement I, @Church_Father,
58:Sing such a song with all of your heart that you'll never have to sing again. ~ Kabir,
59:A ship should not ride on a single anchor, nor life on a single hope
   ~ Epictetus,
60:A bird doesn't sing because it has an answer, it sings because it has a song. ~ Maya Angelou, @JoshuaOakley,
61:For charity covers a multitude of sins. ~ St. Poter. IV, the Eternal Wisdom
62:Life is very short, and there's no time for fussing and fighting my friends. ~ John Lennon, @FourthWayTweets
63:Ah, well yes if you want to play yourself you can, everyone is a character in the tales of time
   ~ Sine.wav,
64:Magick is the art of causing changes in consciousness to occur in accordance with the will.
   ~ Dion Fortune,
65:Performing the duty prescribed by (one's own) nature, one incurreth no sin.
   ~ Anonymous, The Bhagavad Gita,
66:If you do not study, the inertia will go on increasing.
   ~ The Mother, On Education,
67:The goat shall carry on itself all their sins to a solitary place..
   ~ Anonymous, The Bible, Leviticus 16:22,
68:Anything done against faith or conscience is sinful. ~ Saint Thomas Aquinas,
69:Meditation lifts us above life's storm clouds into the radiant skies of the inner Light. ~ Sant Rajinder Singh,
70:You cannot realize God unless you are perfectly and transparently sincere. ~ Swami Vijnanananda, @srkpashramam
71:The image, if expressing in every point the entire reality, would no longer be an image.
   ~ Socrates, Cratylus,
72:To let the mind become vast and open like the sky, is the key instruction for enhancing practice. ~ Shri Singha,
73:Many paths lead from the foot of the mountain,
but at the peak we all gaze at the single bright moon. ~ Ikkyu,
74:Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind. ~ Atisha,
75:The thousand shadows which surround you disappear in a single ray of the celestial sun. ~ Attar of Nishapur, @FourthWayTweets
76:Home is where you reminisce when you are far away and sing with sorrow. ~ Muro Saisei 1889-1962, @Draw_and_Wings,
77:You can never awaken using the same system that put you to sleep in the first place. ~ Gurdjieff, @FourthWayTweets
78:"Your life is in your hands. Every single circumstance in your life can change." ~ Rhonda Byrne, @CharlesAFrancis,
79:You will always be fond of me. I represent to you all the sins you never had the courage to commit. ~ Oscar Wilde,
80:Be willing to be a beginner every single morning. ~ Meister Eckhart, @FourthWayTweets
81:If I love you, what business is it of yours? ~ Johann Wolfgang von Goethe,
82:Not all sins are equal ~ Saint Thomas Aquinas, (ST 1-2.73.2)., @Aquinas_Quotes,
83:Practising wisdom, men have respect one for another. ~ Lao Tee, the Eternal Wisdom
84:"All the darkness in the world cannot extinguish the light of a single candle." ~ Saint Francis of Assisi, @25bjh54,
85:Now it is time to work instead of living in uncertainty and passing one's time heedlessly. ~ Attar of Nishapur, @FourthWayTweets
86:"You never know when a moment and a few sincere words can have an impact on a life." ~ Zig Ziglar, @CharlesAFrancis,
87:"If you are under control, you lose the danger of glimpsing an unknown realm." ~ Kazuaki Tanahashi, @CharlesAFrancis,
88:You shall confess your sins in the church and not go to your prayer with a bad conscience. ~ Didache, @Church_Father,
89:All the darkness in the world cannot extinguish the light of a single candle. ~ St. Francis of Assisi, @JoshuaOakley,
90:Matter and Spirit are one since the first beginning. ~ Aswaghosha, the Eternal Wisdom
91:With God ruling in us, let us be immersed in the blessings of regeneration and resurrection. ~ Origen, @Church_Father,
92:Don't waste your time chasing butterflies. Mend your garden, and the butterflies will come.
   ~ Mario Quintana/Unknown,
93:Fear not, your sincerity is your safeguard.
   ~ The Mother, Words Of The Mother II, Sincerity,
94:sinking
in shallow fields
autumn sun
~ Buson, @BashoSociety
95:Focusing on one thing and doing it really, really well can get you very far.
   ~ Kevin Systrom, co-founder of Instagram,
96:Love must be turned singly towards the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, Desire,
97:Nothing can be sworn impossible since Zeus made night during mid-day, hiding the light of the shining Sun. ~ Archilochus,
98:Silence A single cicada's cry Sinking into stone. ~ Matsuo Basho, 1644-1694, @Draw_and_Wings,
99:Since the world passes, thyself pass beyond it. ~ Attar of Nishapur, the Eternal Wisdom
100:Any one who considers arithmetical methods of producing random digits is, of course, in a state of sin. ~ Jon von Neumann,
101:Constantly observe sincerity and fidelity and good faith. ~ Confucius, the Eternal Wisdom
102:"Great things in business are never done by one person. They're done by a team of people." ~ Steve Jobs, @CharlesAFrancis,
103:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin, Ourselves,
104:Sincerity is the key of the divine doors.
   ~ The Mother, Words Of The Mother II, Sincerity - II,
105:HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE ~ Terry Pratchett, Hogfather,
106:All the world forgiveness of its world of sin." ~ Saint Thomas Aquinas, @GreatTribulati1
107:Always give a word or sign of salute when meeting or passing a friend, or even a stranger, if in a lonely place. ~ Tecumseh,
108:... a single word that breaks the seals of the mind...
   ~ Sri Aurobindo, The Synthesis Of Yoga,
109:Creating without possessing. Acting without expecting. Guiding without interfering. ~ Tao te Ching, ch.51, @Draw_and_Wings,
110:If you know that the arising thought is itself unreal delusion, you are already free. ~ Zen Master So Sahn, @FourthWayTweets
111:It is one of the blessings of old friends that you can afford to be stupid with them. ~ Ralph Waldo Emerson, @JoshuaOakley,
112:Jnana is said to be ekabhakti (single-minded devotion). ~ Sri Ramana Maharshi, Talks, 650,
113:The business of the Christian is nothing else than to be ever preparing for death. ~ Saint Irenaeus of Lyon, @Church_Father,
114:The thought, 'I am the body', is the original sin. ~ Sri Ramana Maharshi, @RamanaMaharshi,
115:Everyday, at each moment, my blessings are with you.
   ~ The Mother, Mantras Of The Mother, 03 June,
116:Hatred of God is man's worst sin ~ Saint Thomas Aquinas, (ST 2-2.34.2)., @Aquinas_Quotes,
117:Never undertake anything unless you have the heart to ask Heaven's blessing on your undertaking. ~ Georg C Lichtenberg, [T5],
118:Steady efforts always bring great results. With my blessings
   ~ The Mother, Words Of The Mother II,
119:The problems are solved not by giving new information, but by arranging what we have known since long. ~ Ludwig Wittgenstein,
120:2/ The brave alone can afford to be sincere. ~ Swami Vivekananda, (C.W. VI. 110), @VedantaNY,
121:I much prefer the sharpest criticism of a single intelligent man to the thoughtless approval of the masses. ~ Johannes Kepler,
122:It is the East that must conquer in India's uprising. ~ Sri Aurobindo, Karmayogin, In Either Case,
123:Keep the mind quiet. That is enough. ~ Sri Ramana Maharshi, Surpassing Love and Grace, Ch 9,
124:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri, 1:4, 360,
125:The only evil is inattention. It is the father of stupidity and the grandfather of the twins, suffering and sorrow. ~ Wu Hsin,
126:I am with you and I will take you to the goal. Have an unshakable faith and all will go well. Blessings.
   ~ The Mother?, [T2],
127:"More important than any stage which you will attain is your sincerity, your right effort." ~ Shunryu Suzuki, @CharlesAFrancis,
128:The thoughts change but not you. Let go the passing thoughts and hold on to the unchanging Self. ~ Ramana Maharshi, @GnothiSea,
129:What a blessing it would be if we could open and shut our ears...as easily as we open and shut our eyes. ~ Georg C Lichtenberg,
130:Along this road not a single soul - only autumn evening. ~ Matsuo Basho, 1644-1694, @Draw_and_Wings,
131:Crossing over
a summer stream
sandals in hand
~ Buson, @BashoSociety
132:Sri Ramakrishna was a perfect soul. Certainly one can be free from sin by confessing it to Him. ~ Sri Sarada Devi, @srkpashramam
133:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
134:Ye have not yet resisted unto blood, striving against sin. ~ Hebrews XII. 4, the Eternal Wisdom
135:A single ego is an absurdly narrow vantage point from which to view the world. ~ Aleister Crowley,
136:A steady hope helps much on the way. With my blessings
   ~ The Mother, Mantras Of The Mother, 15 August,
137:Better is the sinner who hath thoughts about God, than the saint who hath only the show of sanctity. ~ Saadi,
138:"Don't waste your time chasing butterflies. Mend your garden, and the butterflies will come." ~ Mario Quintana, @CharlesAFrancis,
139:Let us sing a new song, not with our lips, but with our lives. ~ Saint Augustine of Hippo,
140:Nov 2 "Without the assistance of grace, immortality is more of a burden than a blessing." ~ Saint Ambrose of Milan, @Shermanicus,
141:"Of magic doors there is this, you do not see them, even as you are passing through." ~ Anon. See: http://bit.ly/2RMh2CF, @aax9,
142:since the
cresent moon
I have been waiting
~ Chiyo-ni, @BashoSociety
143:the birds praising
the final flowers
at sunset
~ Buson, @BashoSociety
144:hough your sins be as scarlet, they shall be as white as snow. ~ Isaiah I. 18, the Eternal Wisdom
145:Self-love is the cause of every sin ~ Saint Thomas Aquinas, (ST 1-2.77.4sc)., @Aquinas_Quotes,
146:Simple sincerity: the beginning of all progress.
   ~ The Mother, Words Of The Mother II, Sincerity, [66],
147:The sinner sins against himself, for he makes himself evil. ~ Marcus Aurelias, the Eternal Wisdom
148:All the while a silent laughter sings, like wind through an open window saying: be deeper still, stand at Zero. ~ Rumi, @GnothiSea,
149:cicadas undressing
the treetops along
the river
~ Buson, @BashoSociety
150:Educate yourself, welcome life's messiness, read Chekhov, avoid becoming an architect at all costs. ~ Kurt Vonnegut, @JoshuaOakley,
151:Sin cannot be taken away except by grace ~ Saint Thomas Aquinas, (ST 3.27.2)., @Aquinas_Quotes,
152:The measure of the sincerity is the measure of the success.
23 April 1968
   ~ The Mother, On Education,
153:Art is the imposing of a pattern on experience, and our aesthetic enjoyment is recognition of the pattern. ~ Alfred North Whitehead
154:Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be. ~ Thomas A Kempis,
155:Is there a single man who can see what the Sage cannot even conceive? ~ Tseu-tse, the Eternal Wisdom
156:passing through the gate
I have become
a wanderer
~ Buson, @BashoSociety
157:Sincerity in Yoga means to respond to the Divine alone. ~ Sri Aurobindo, Letters on Yoga - II, Sincerity,
158:Be perfectly sincere and no victory will be denied to you.
   ~ The Mother, Words Of The Mother II, Sincerity,
159:How is it, Lord, that we are cowards in everything save in opposing thee? ~ Saint Teresa of Avila,
160:Let each suffering pave the wave to transformation. With my Blessings.
   ~ The Mother, Mantras Of The Mother,
161:"Surrender is the simple but profound wisdom of yielding to rather than opposing the flow of life." ~ Eckhart Tolle, @CharlesAFrancis,
162:There is no single truth, but each of the scholarly disciplines has methods which lead one ever closer to the truth. ~ Howard Gardner,
163:A constant aspirations conquers all defects. With my Blessings.
   ~ The Mother, Mantras Of The Mother, May 21,
164:Every sin makes man a citizen of Babylon ~ Saint Thomas Aquinas, (ST 1-2.77.4sc)., @Aquinas_Quotes,
165:If Paradise is not within thee, thou shalt never enter into it. ~ Angelus Silesins, the Eternal Wisdom
166:I must create a system or be enslaved by another man's, I will not reason and compare, my business is to create. ~ William Blake, [T5],
167:I want to sing like the birds sing, not worrying about who hears or what they think.
   ~ Jalaluddin Rumi,
168:The pathless path is the path always under our feet. And since that path is always beneath us, if we miss it, how stupid! ~ Longchenpa,
169:Yet the world and its enticement are passing away. But whoever does the will of God remains forever. ~ 1 John 2:16-17, @GreatTribulati1
170:It is our lack of faith that creates our limitations. With my blessings,
   ~ The Mother, Mantras Of The Mother,
171:mist rising
silence over the water
the day has ended
~ Buson, @BashoSociety
172:passing through
I have become a nomad
autumn darkness
~ Buson, @BashoSociety
173:Everything will come right if you are pure and sincere. ~ Swami Vivekananda, (C.W. VI. 281), @VedantaNY,
174:Evil is non-being, the good is being, since it has come into being from the existing God. ~ Athanasius, On the Incarnation, @Shermanicus,
175:God had one son on earth without sin, but never one without suffering. ~ Saint Augustine of Hippo,
176:It is no use reading books of guidance if one is not determined to live what they teach. Blessings ~ The Mother,
177: one and single direction is needed which will conduct us to a one sole end. ~ Philo, the Eternal Wisdom
178:the falling sun
passing through
dying stalks of grain
~ Buson, @BashoSociety
179:The total number of minds in the universe is one. In fact, consciousness is a singularity phasing within all beings. ~ Erwin Schrodinger,
180:Thus Space exists only in relation to our particularising consciousness. ~ Awaghosha, the Eternal Wisdom
181:Upright and sincere is the virtue of the man who directs well his mind. ~ Lao-Tsu-Te, the Eternal Wisdom
182:Be ye angry, and sin not: let not the sun go down upon your wrath. ~ Ephesians IV. 26, the Eternal Wisdom
183:I, like all artists in Western cultures, am a shaman...come in the guise of a comic...to heal perception by using...'jokes'. ~ Bill Hicks,
184:Let's hold hands and get drunk near the sun and sing sweet songs to God. ~ Jalaluddin Rumi, @FourthWayTweets
185:Since the object of our love is infinite, we can always love more and more perfectly. ~ Saint Ignatius of Loyola, @Thewarning9 [Parousia],
186:The Divine's peace must dwell constantly in our hearts. With my Blessings.
   ~ The Mother, Mantras Of The Mother,
187:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment.~ Dogen Zenji,
188:You ought to make every effort to free yourselves even from venial sin, and to do what is most perfect. ~ Saint Teresa of Ávila, @25bjh54,
189:All sincere prayers are granted, every call is answered. With my blessings,
   ~ The Mother, Mantras Of The Mother,
190:"Discontentment, unhappiness, uneasiness … is the starting point for spiritual seekers of all stripes." ~ Marshall Glickman, from , @aax9,
191:Have a sincere faith in the Divine and you will clearly know what you have to do. Blessings.
   ~ The Mother, [T5],
192:Since you shine as ''I'' in the Heart, your name itself is Heart. ~ Sri Ramana Maharshi, @RamanaMaharshi,
193:To travel this road, self-sincerity is necessary—and to be sincere with oneself is more difficult than you think. ~ Attar of Nishapur, @FourthWayTweets
194:When he confesses his sins, God saith to the angels, 'Bring him back, for he never lost hope of Me.' ~ Jalalu'l-Din Rumi, Mathnawi, V, 1815
195:Buddha means awareness, the awareness of body and mind that prevents evil from arising in either.
   ~ Bodhidharma,
196:Cleanse your heads, ye sinners, and purify your hearts, ye double-minded. ~ James IV. 1, the Eternal Wisdom
197:"Sometimes we stare so long at a door that is closing that we see too late the one that is open." ~ Alexander Graham Bell, @CharlesAFrancis,
198:The more we know the more we can see that we do not know. With my Blessings.
   ~ The Mother, Mantras Of The Mother,
199:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads, The Supreme Word,
200:To travel this road, self-sincerity is necessary - and to be sincere with oneself is more difficult than you think. ~ Attar of Nishapur, @FourthWayTweets
201:"Whenever anything disagreeable or displeasing happens to you, remember Christ crucified and be silent." ~ Saint John of the Cross, @25bjh54,
202:Aiming at simplicity and lucidity is a moral duty of all intellectuals: lack of clarity is a sin, pretentiousness is a crime.
   ~ Karl Popper,
203:"A single act of kindness throws out roots in all directions, and the roots spring up and make new trees." ~ Amelia Earhart, @CharlesAFrancis,
204:But who prays for Satan? Who, in eighteen centuries, has had the common humanity to pray for the one sinner that needed it most? ~ Mark Twain,
205:Go on aspiring and the necessary progress is bound to come. With my blessings
   ~ The Mother, Words Of The Mother II,
206:still singing
the insects
drifting away
~ Ogawa, @BashoSociety
207:The Blessed Virgin Mary never committed a venial sin ~ Saint Thomas Aquinas, (CT 2.224)., @Aquinas_Quotes,
208:the moon
missing from
the dark cold sky
~ Ogawa, @BashoSociety
209:"The noble-minded are calm and steady. Little people are forever fussing and fretting." ~ Confucius, @CharlesAFrancis,
210:A casual passing phrase can change our life. ~ Sri Aurobindo, Savitri, The Call to the Quest,
211:All your burdens are borne by God. Be convinced of this and ever try to abide in sincerity and cheerfulness. ~ SRI ANANDAMAYI MA, @srkpashramam
212:A single event can awaken within us a stranger totally unknown to us. To live is to be slowly born. ~ Antoine de Saint-Exuper, @FourthWayTweets
213:Every sin grows out of the love of temporal things ~ Saint Thomas Aquinas, (ST 1-2.84.1)., @Aquinas_Quotes,
214:Eyes, ears both forgotten, my body too is lost; alone in the void I sing a song of white clouds. ~ Natsume Soseki, 1867-1916, @Draw_and_Wings,
215:I felt for the tormented whirlwinds Damned for their carnal sins Committed when they let their passions rule their reason.
   ~ Dante Alighieri,
216:Let us sing a new song not with our lips but with our lives. ~ Saint Augustine of Hippo, @Church_Father,
217:Spiritual sins are greater faults than carnal sins ~ Saint Thomas Aquinas, (ST 1-2.73.5)., @Aquinas_Quotes,
218:A single event can awaken within us a stranger totally unknown to us. To live is to be slowly born. ~ Antoine de Saint-Exupery, @FourthWayTweets
219:pressing my lips
I wept invisibly
among the yellow foliage
~ Misato, @BashoSociety
220:Even if the vilest sinner worships me with exclusive devotion, he should be accounted a saint, for he has rightly resolved. ~ BHAGAVAD GITA 9:30,
221:To believe in the things you can see and touch is no belief at all - but to believe in the unseen is a triumph and a blessing. ~ Abraham Lincoln,
222:a dark moon
passing through
new beginnings
~ Ogawa, @BashoSociety
223:All philosophies are mental fabrications. There has never been a single doctrine by which one could enter the true essence of things. ~ Nagarjuna,
224:Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire.
   ~ Dogen Zenji,
225:Imagine a world in which every single person on the planet has free access to the sum of all human knowledge. ~ Jimmy Wales, Founder of Wikipedia,
226:"Let us always be terrified of mortal sin and never stop walking on the road of holy eternity." ~ Saint Padre Pio of Pietrelcina, @GreatTribulati1
227:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks, 294, [T5],
228:The sincere devotee finds the Loving Lord ever ready to lend him a helping hand. ~ Sri Ramakrishna, @OmRamaKrishna,
229:All sincere prayers are granted, but it may take some time to realise materially.
   ~ The Mother, Words Of The Mother III,
230:His business is to suggest and not to impose. ~ Sri Aurobindo, Early Cultural Writings, A System of National Education,
231:In this immoral and imperfect world even sin has sometimes its rewards. ~ Sri Aurobindo, The Future Poetry, The Mantra,
232:singing
to the crescent moon
autumn cicadas
~ Ogawa, @BashoSociety
233:To boast in order to stir quarrels is a mortal sin ~ Saint Thomas Aquinas, (ST 2-2.112.2ad1)., @Aquinas_Quotes,
234:With trust in the Divines Grace all obstacles can be surmounted. with my blessings
   ~ The Mother, Words Of The Mother II,
235:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
236:It is a truth universally acknowledged, that a single man in possession of a good fortune, must be in want of a wife. ~ Jane Austen, @JoshuaOakley,
237:"My insanity is the only thing preventing me from losing my mind!" ~ Sri Gawn Tu Fahr, (Jean-Pierre Gregoire) "Love's True Home.,", (2010)., @aax9,
238:"Whenever anything disagreeable or displeasing happens to you, remember Christ crucified and be silent." ~ Saint John of the Cross, @GreatTribulati1
239:Everyone is going toward God. They will all realize Him if they have sincerity and longing of heart. ~ Sri Ramakrishna,
240:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems, The Birth of Sin,
241:sparrows singing
of the next life
morning dew
~ Ogawa, @BashoSociety
242:"Worthy is the Lamb that was sacrificed to receive power, riches, wisdom, strength, honour, glory and blessing." ~ Revelation 5:12,, @GreatTribulati1
243:Actions are but lifeless forms whose soul is the secret of sincerity in them. ~ Ibn Ata'illah, @Sufi_Path
244:Everything must be transformed by the knowledge of the Truth. With my blessings
   ~ The Mother, Mantras Of The Mother, 6 May,
245:God does not require an intermediary.
Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks, 594,
246:The growth of the god in man is man's proper business. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
247:birds still singing
into the night
autumn wind
~ Ogawa, @BashoSociety
248:Every sin includes an inordinate turning to a mutable good ~ Saint Thomas Aquinas, (ST 1-2.84.1)., @Aquinas_Quotes,
249:Reason should be become the interpreter and the singer of the things understood by the intellect… ~ Maximus the Confessor, Ambiguum 10.3, @Shermanicus,
250:Some have many sins, others have few, but the grace of God purifies them all in time. ~ Sri Ramakrishna, @OmRamaKrishna,
251:I have no news of coming or passing away: it happened much faster than one breath." ~ Attar of Nishapur, (1145 - 1221) Persian poet, Wikipedia., @aax9,
252:I meet the sincere man with sincerity and tie insincere also with sincerity. ~ Lao-tse: Tao-te-king, the Eternal Wisdom
253:"As you become more and more deeply rooted in witnessing, thoughts start disappearing. You are, but the mind is utterly empty." ~ Osho, @CharlesAFrancis,
254:Bare your forehead, waiting for the first blessing of light, and sing with the bird of the morning in glad faith. ~ Rabindranath Tagore, Fruit Gathering,
255:He who remembers the consequence of sins, surely patience will become easy for him. ~ Ibn Qayyim], @Sufi_Path
256:There is no greater bliss than that of being like a new born child in front of the Divine.
With my blessings ~ The Mother,
257:There is no greater courage than that of recognising ones own mistakes With my blessings
   ~ The Mother, Words Of The Mother II,
258:There is no requirement to transcend the past. All that must be done is to stop carrying it, like a block of stone, on one's back. ~ Wu Hsin, @GnothiSea,
259:Treat transitory things as passing, as necessary for the moment. Cling to eternal things with anenduring desire. ~ Bernard of Clairvaux, @FourthWayTweets
260:Trying to know the Self while cherishing this perishable body is like trying to cross a river using a crocodile as a raft. ~ Ramana Maharshi, @GnothiSea,
261:urage and jubilation. This is rising to a higher level. It is like the saying, "The more water there is, the higher the boat rises. ~ Yamamoto Tsunetomo,
262:All sins are destroyed by taking God's name. Sense desire, anger -- all these flee away. ~ Sri Ramakrishna, @OmRamaKrishna,
263:Christ's Passion is the proper cause of the forgiveness of sins ~ Saint Thomas Aquinas, (ST 3.49.1)., @Aquinas_Quotes,
264:For no reason it rains,
whispers of reality.
How lovely it sings,
drop by drop.
Sitting and lying I listen
with emptied mind.
   ~ Chin'gak,
265:Love in Her was wider than the universe. The whole world could take refuge in Her single heart. ~ Sri Aurobindo, @srkpashramam
266:See unceasingly the enchainment, the mutual solidarity of all things and all beings ~ Marcus Aurelius, the Eternal Wisdom
267:two lovers
crossing together
the river of heaven
~ Ogawa, @BashoSociety
268:You have dreamed of setting the universe ablaze, and you have not even managed to communicate your fire to words, to light-up a single one! ~ Emil Cioran,
269:"Advice is like snow - the softer it falls, the longer it dwells upon, and the deeper it sinks into the mind." ~ Samuel Taylor Coleridge, @CharlesAFrancis,
270:Aid each other in practising that which is good, but aid not each other in evil and injustice. ~ Koran, the Eternal Wisdom
271:Even though I had committed but one little sin, I should have ample reason to repent of it all my life. ~ Saint Francis of Assisi, @Thewarning9 [Parousia],
272:It is never in vain that an ardent and sincere prayer is addressed to the Divine's Grace.
   ~ The Mother, Words Of The Mother III,
273:Since He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all. ~ Jnaneshwar, Hinduism, @FourthWayTweets
274:Whenever anything disagreeable or displeasing happens to you, remember Christ crucified and be silent. ~ Saint John of the Cross, @Thewarning9 [Parousia],
275:A great joy is always deep in our heart, and always we can find it there. With my blessings
   ~ The Mother, Words Of The Mother II,
276:Since the sage has no creed of his own, he never engages in [useless] discussions. ~ Sri Ramana Maharshi, @RamanaMaharshi,
277:The business of poetry is to express the soul of man to himself. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
278:The Israelites were freed from slavery to a pagan people; you have been freed from the much greater slavery to sin. ~ Saint John Chrysostom, @Church_Father,
279:The main business of the heart, its true function is love. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
280:THe soul cannot think the Divine but knows Him with certitude. With my blessings. ~ The Mother, Mantras of the Mother, 26 December,
281:When the aspiration is awake each day brings us nearer to the goal. With my blessings,
   ~ The Mother, Mantras Of The Mother, [T4],
282:No more words. In the name of this place we drink in with our breathing, stay quiet like a flower so the nightbirds will start singing. ~ Rumi, @GnothiSea,
283:Sin destroys virtue and spiritual beauty ~ Saint Thomas Aquinas, (Commentary on Colossians 3, lect. 2)., @Aquinas_Quotes,
284:There is a great power in the simple confidence of a child. With my blessings.
   ~ The Mother, Mantras Of The Mother, November 17th,
285:The Self is all-comprising. In fact Self is all. There is nothing besides the Self. ~ Sri Ramana Maharshi, @RamanaMaharshi,
286:The work of the Incarnation was ordained by God as a remedy for sin ~ Saint Thomas Aquinas, (ST 3.1.3)., @Aquinas_Quotes,
287:"Buddha means awareness, the awareness of body and mind that prevents evil from arising in either." ~ Bodhidharma, @CharlesAFrancis,
288:But who prays for Satan? Who, in eighteen centuries, has had the common humanity to pray for the one sinner that needed it most? ~ Mark Twain, @JoshuaOakley,
289:Idleness makes hours pass slowly and years swiftly. Activity makes the hours short and the years long.
   ~ Cesare Pavese, This Business of Living, 1938-12-10,
290:"No single virtue by itself opens the door of our nature, but all the virtues must be linked together in the correct sequence." ~ Philokalia, @FourthWayTweets
291:tea smoke
hesitantly rising into
the autumn morning sky
~ Ogawa, @BashoSociety
292:Thoughts change but not you. Let go of the passing thoughts and hold on to the Self. ~ Sri Ramana Maharshi, @RamanaMaharshi,
293:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I, Occult Powers or Siddhis,
294:birds singing
as the east
turns light
~ Kobayashi Issa, @BashoSociety
295:"If you're habitual upon sin. Allah the Exalted is habitual upon forgiveness." ~ Shaykh Ibrahim Osi Efa, @Sufi_Path
296:It is not for me to bless. It is for the Divine Mother to do so. All blessings come from her. ~ Sri Ramakrishna, @OmRamaKrishna,
297:Q: In all the universe is there one single thing of value?
M: Yes, the power of love.
~ Sri Nisargadatta Maharaj,
298:Sins are divided into these three: sins of thought, word, and deed ~ Saint Thomas Aquinas, (ST 1-2.72.7)., @Aquinas_Quotes,
299:The only important thing is to follow the Divine's truth with love and joy. My blessings
   ~ The Mother, Mantras Of The Mother, 9 May,
300:Whatever the difficulty if we keep truly quiet the solution will come. With my blessings,
   ~ The Mother, Mantras Of The Mother, [T5],
301:A single occupation, a single aim, a single joy - the Divine.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, 14, [T5],
302:Life creates institutions; institutions do not create, but express and preserve life. ~ Sri Aurobindo, Karmayogin, Passing Thoughts,
303:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
304:Repentance of liars is mere lip service, for the true repentance liberates one from sins. ~ Rabia Basri], @Sufi_Path
305:The beginning of wisdom is the sincere desire for instruction. To observe attentively its laws is to establish the perfect purity of the soul. ~ Book of Wisdom,
306:You don't love someone for their looks, or their clothes, or for their fancy car, but because they sing a song only you can hear. ~ Oscar Wilde, @JoshuaOakley,
307:You don't love someone for their looks, or their clothes, or for their fancy car, but because they sing a song only you can hear. ~ Oscar Wilde, @JoshuaOakley,
308:All time is one body, Space a single look.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
309:Forgiveness is the remission of sins. For it is by this that what has been lost, and was found, is saved from being lost again. ~ Saint Augustine, @JoshuaOakley,
310:late autumn
a single quilt
close to my body
~ Matsuo Basho, @BashoSociety
311:Magick is the Science and Art of causing Change to occur in conformity with Will.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick,
312:The salvation of many is to be preferred to the peace of any single man ~ Saint Thomas Aquinas, (ST 3.42.2), @Aquinas_Quotes,
313:"When you restrain your anger you outrage the devil, since you have tamed your animal self and subdued it." ~ Ibn Arabi, @FourthWayTweets
314:Daily we must aspire to conquer all mistakes, all obscurities, all ignorances. With my blessings
   ~ The Mother, Words Of The Mother II,
315:In sinning, man subjected himself by his affections to corporeal things ~ Saint Thomas Aquinas, (ST 3.61.1)., @Aquinas_Quotes,
316:Let not sin therefore reign in your mortal body that ye should obey it in the lusts there of. ~ Romans VI. 12, the Eternal Wisdom
317:Lose yourself altogether when bowing down to God with a single-minded devotion and you will obtain joy and power in proportion. ~ Sri Anandamayi Ma, @srkpashramam
318:noon
sparrows singing
to a silent river
~ Kobayashi Issa, @BashoSociety