classes ::: temp,
children ::: temp (mem), the Temple (inside), the Temple of Sages (notes), the Temple (quotes)
branches ::: contemplate, contemplation, metempsychosis, procedure template, temp, templates, Temple, temptation, The Temple, The Temple-City

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


object:temp
class:temp

2022-03-26
renamed - Savitri Section Map

2020-08-23
so I noticed I now have some duplicates in wordlist which means likely some of the wrong ones were rewritten. the daily backups will solve having the entries but the problem is I dont know which are missing. I could try to compare a new and old entry.. sigh.

2020-06-16
05:28 - smoked. seems i am trying to remember mostly through drugs. but a thing about remembering is perhaps is not defined enough becaue in a sense I am trying to and not trying to remember? (insincerity)
effects of remembering?

--- OLDER
supposedly 24000 people die per day of hunger, does this not effect my heart? how is that possible?


see also ::: todo,


see also ::: todo

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [40] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
altarpieces
consecration
experiments
Hearts_temple-shrine_to_Savitri
knowledge
meditation
procedure_template
psychometrics
Remember
responsibility
temp
temp
the_Bad
The_City_of_the_Pyramids
the_City_of_the_Pyramids
the_Garden-Temple_of_Dreams
the_God_object
the_Good
the_most_important
the_Ring
the_source_of_inspirations
the_Tarot
The_Temple
the_Temple
The_Temple-City
the_Temple-City
the_Temple_(inside)
The_Temple_of_Boundless_Light
the_Temple_of_Boundless_Light
The_Temple_of_Knowledge
the_Temple_of_Knowledge
the_Temple_of_our_HGA
the_Temple_of_Remembrance
The_Temple_of_Sages
the_Temple_of_Sages
the_Temple_of_Savitri
the_Temple_of_the_Beloved
the_Temple_of_the_Divine_within_you
the_Temple_of_the_Mind
The_Temple_of_the_Morning_Star
the_Temple_of_the_Morning_Star
The_Temple_of_the_Mother
the_Temple_of_the_Mother
The_Temple_of_Timelessness
the_Temple_of_Timelessness
the_Temple-Tower_to_Heaven
the_Word
top_priority
whiteboard
wordlist_entry_template
SEE ALSO

todo

AUTH

BOOKS
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Collected_Poems
Contemplation_and_Action
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essential_Integral
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Hymn_of_the_Universe
Infinite_Library
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Know_Yourself
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Magick_Without_Tears
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1955
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sex_Ecology_Spirituality
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Book_of_Light
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Ever-Present_Origin
The_Golden_Bough
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Imitation_of_Christ
The_Odyssey
The_Perennial_Philosophy
The_Red_Book_-_Liber_Novus
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
the_Stack
The_Study_and_Practice_of_Yoga
The_Sweet_Dews_of_Chan_Zen
The_Tarot_of_Paul_Christian
The_Tempest
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols
Vishnu_Purana

IN CHAPTERS TITLE
1.08_-_RELIGION_AND_TEMPERAMENT
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.23_-_Improvising_a_Temple
1.25_-_Temporary_Kings
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
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.bsv_-_The_Temple_and_the_Body
1.cj_-_To_Be_Shown_to_the_Monks_at_a_Certain_Temple
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1f.lovecraft_-_The_Temple
1.jk_-_An_Extempore
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.ki_-_mountain_temple
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.mb_-_by_the_old_temple
1.mb_-_temple_bells_die_out
1.ms_-_Temple_of_Eternal_Light
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.wby_-_Remorse_For_Intemperate_Speech
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Temple_Tree_Path
1.ym_-_Pu-to_Temple
2.01_-_The_Temple
7.5.59_-_The_Hill-top_Temple
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
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
0.09_-_Letters_to_a_Young_Teacher
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
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_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.07_-_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_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-04-04
0_1956-10-28
0_1957-07-03
0_1957-10-17
0_1957-12-21
0_1958-01-01
0_1958-03-07
0_1958-04-03
0_1958-06-06_-_Supramental_Ship
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-11-20
0_1958-11-22
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1959-01-06
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-04-13
0_1960-08-20
0_1960-09-20
0_1960-10-11
0_1960-10-22
0_1960-10-30
0_1960-11-08
0_1960-12-17
0_1960-12-20
0_1961-01-22
0_1961-02-11
0_1961-02-18
0_1961-03-07
0_1961-03-21
0_1961-03-27
0_1961-04-29
0_1961-06-17
0_1961-06-24
0_1961-07-12
0_1961-07-28
0_1961-08-11
0_1961-08-25
0_1961-09-16
0_1961-10-15
0_1961-11-05
0_1961-11-12
0_1961-12-20
0_1961-12-23
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-02-03
0_1962-02-13
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-05-15
0_1962-06-06
0_1962-06-12
0_1962-06-23
0_1962-06-30
0_1962-07-04
0_1962-07-21
0_1962-07-25
0_1962-08-31
0_1962-09-18
0_1962-10-30
0_1962-11-03
0_1962-11-17
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1963-01-30
0_1963-02-15
0_1963-03-09
0_1963-03-13
0_1963-03-27
0_1963-04-20
0_1963-05-03
0_1963-05-29
0_1963-06-03
0_1963-06-29
0_1963-07-10
0_1963-07-20
0_1963-08-24
0_1963-09-07
0_1963-09-18
0_1963-10-03
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-13
0_1963-11-20
0_1963-12-03
0_1963-12-21
0_1963-12-31
0_1964-01-29
0_1964-02-05
0_1964-02-13
0_1964-02-22
0_1964-02-26
0_1964-03-25
0_1964-04-08
0_1964-07-31
0_1964-08-05
0_1964-08-14
0_1964-08-29
0_1964-09-16
0_1964-09-26
0_1964-10-24a
0_1964-11-12
0_1964-11-21
0_1964-11-28
0_1965-03-27
0_1965-05-29
0_1965-06-05
0_1965-06-23
0_1965-07-07
0_1965-07-17
0_1965-07-24
0_1965-08-21
0_1965-09-08
0_1965-09-18
0_1965-09-25
0_1965-10-10
0_1965-10-16
0_1965-11-27
0_1965-12-15
0_1965-12-31
0_1966-01-31
0_1966-03-02
0_1966-03-04
0_1966-03-26
0_1966-04-24
0_1966-04-27
0_1966-04-30
0_1966-05-25
0_1966-05-28
0_1966-07-30
0_1966-08-06
0_1966-08-10
0_1966-08-17
0_1966-08-31
0_1966-09-07
0_1966-09-14
0_1966-09-21
0_1966-09-28
0_1966-10-12
0_1966-10-29
0_1966-11-09
0_1966-11-26
0_1966-11-30
0_1967-01-25
0_1967-01-28
0_1967-02-15
0_1967-02-25
0_1967-03-04
0_1967-03-07
0_1967-04-03
0_1967-04-12
0_1967-04-19
0_1967-05-06
0_1967-05-10
0_1967-05-24
0_1967-06-03
0_1967-06-14
0_1967-07-05
0_1967-07-15
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-19
0_1967-08-26
0_1967-09-06
0_1967-09-30
0_1967-10-07
0_1967-10-11
0_1967-10-25
0_1967-11-04
0_1967-11-10
0_1967-11-15
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-16
0_1967-12-30
0_1968-01-10
0_1968-01-12
0_1968-02-03
0_1968-02-07
0_1968-02-14
0_1968-02-28
0_1968-03-09
0_1968-03-27
0_1968-04-03
0_1968-04-17
0_1968-04-20
0_1968-04-23
0_1968-05-02
0_1968-05-04
0_1968-05-08
0_1968-05-15
0_1968-05-22
0_1968-06-15
0_1968-06-29
0_1968-07-03
0_1968-07-06
0_1968-07-10
0_1968-07-13
0_1968-07-17
0_1968-07-20
0_1968-07-24
0_1968-07-27
0_1968-07-31
0_1968-08-03
0_1968-08-07
0_1968-08-10
0_1968-08-28
0_1968-09-14
0_1968-09-21
0_1968-09-28
0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-26
0_1968-11-06
0_1968-11-13
0_1968-11-27
0_1968-12-21
0_1968-12-25
0_1969-01-22
0_1969-01-25
0_1969-01-29
0_1969-02-08
0_1969-03-15
0_1969-03-22
0_1969-04-16
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-28
0_1969-06-04
0_1969-06-25
0_1969-06-28
0_1969-07-12
0_1969-07-26
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-09-03
0_1969-09-17
0_1969-10-01
0_1969-10-11
0_1969-10-18
0_1969-10-25
0_1969-11-15
0_1969-11-29
0_1969-12-13
0_1969-12-31
0_1970-01-03
0_1970-01-10
0_1970-01-17
0_1970-01-28
0_1970-02-07
0_1970-03-04
0_1970-03-18
0_1970-03-25
0_1970-04-01
0_1970-04-04
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-05-02
0_1970-05-06
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-27
0_1970-05-30
0_1970-06-10
0_1970-06-17
0_1970-06-27
0_1970-07-01
0_1970-07-08
0_1970-07-11
0_1970-07-22
0_1970-07-25
0_1970-09-02
0_1970-09-05
0_1970-09-12
0_1970-09-16
0_1970-09-26
0_1970-09-30
0_1970-10-03
0_1970-10-10
0_1970-11-04
0_1971-01-23
0_1971-01-27
0_1971-02-10
0_1971-02-27
0_1971-04-07
0_1971-04-14
0_1971-05-15
0_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-08-04
0_1971-08-28
0_1971-09-04
0_1971-09-08
0_1971-10-27
0_1971-11-13
0_1971-11-17
0_1971-12-25
0_1972-01-05
0_1972-01-15
0_1972-01-22
0_1972-02-07
0_1972-02-09
0_1972-02-10
0_1972-02-26
0_1972-03-01
0_1972-03-04
0_1972-03-08
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-04-02b
0_1972-04-03
0_1972-04-05
0_1972-04-15
0_1972-04-26
0_1972-05-17
0_1972-05-24
0_1972-05-27
0_1972-06-03
0_1972-06-07
0_1972-07-26
0_1972-08-19
0_1972-08-30
0_1972-09-13
0_1972-09-16
0_1972-10-18
0_1972-12-09
0_1972-12-10
0_1972-12-30
0_1973-01-17
0_1973-02-28
0_1973-03-17
0_1973-03-21
0_1973-03-31
0_1973-04-07
0_1973-04-14
0_1973-04-25
0_1973-05-05
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_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Federated_Humanity
02.05_-_The_Godheads_of_the_Little_Life
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_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
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_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
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_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
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_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.12_-_TagorePoet_and_Seer
03.13_-_Dynamic_Fatalism
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
04.03_-_The_Call_to_the_Quest
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.11_-_To_the_Heights-XI
04.22_-_To_the_Heights-XXII
04.40_-_To_the_Heights-XL
05.01_-_Man_and_the_Gods
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.07_-_The_Observer_and_the_Observed
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.19_-_Lone_to_the_Lone
05.22_-_Success_and_its_Conditions
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.32_-_Yoga_as_Pragmatic_Power
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.09_-_How_to_Wait
06.15_-_Ever_Green
06.19_-_Mental_Silence
07.03_-_The_Entry_into_the_Inner_Countries
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.31_-_Images_of_Gods_and_Goddesses
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
08.02_-_Order_and_Discipline
08.05_-_Will_and_Desire
08.27_-_Value_of_Religious_Exercises
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.17_-_Health_in_the_Ashram
100.00_-_Synergy
1.001_-_The_Aim_of_Yoga
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
1.004_-_Women
10.06_-_Beyond_the_Dualities
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
10.07_-_The_World_is_One
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00g_-_Foreword
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
1.017_-_The_Night_Journey
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_-_BOOK_THE_FIRST
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
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_-_Principles_of_Practical_Psycho_therapy
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_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_Offering
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.020_-_The_World_and_Our_World
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
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_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_Prana
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
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_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Pit
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.34_-_Effort_and_Grace
1.035_-_Originator
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_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
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_Manner_of_Imitation.
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.041_-_Detailed
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
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_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_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_-_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_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
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_-_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_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
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_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
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_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
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_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
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_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
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
1.085_-_The_Constellations
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_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_-_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_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
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_Three_Schools_of_Magick_3
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
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_-_(Plot_continued.)_Dramatic_Unity.
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_-_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_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
11.03_-_Cosmonautics
1.1.04_-_Philosophy
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
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_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
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
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_talkativeness_and_silence.
1.11_-_Powers
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_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_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_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
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_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Value_of_Philosophy
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
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_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.04_-_Sincerity
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_Visnu_appears_to_Prahlada
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
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_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.240_-_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_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_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_-_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_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_On_holy_solitude_of_body_and_soul.
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
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
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
1.3.02_-_Equality__The_Chief_Support
13.04_-_A_Note_on_Supermind
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
1.30_-_Adonis_in_Syria
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?
1.31_-_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_-_The_Gardens_of_Adonis
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_-_The_Myth_and_Ritual_of_Attis
1.3.5.03_-_The_Involved_and_Evolving_Godhead
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_-_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_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.05_-_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_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
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
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
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
15.04_-_The_Mother_Abides
15.06_-_Words,_Words,_Words...
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_-_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_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Killing_the_God_in_Mexico
16.02_-_Mater_Dolorosa
16.05_-_Distiques
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
1.70_-_Morality_1
17.11_-_A_Prayer
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
18.02_-_Ramprasad
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.83_-_Epistola_Ultima
19.02_-_Vigilance
19.04_-_The_Flowers
19.08_-_Thousands
1912_11_28p
1913_02_12p
1913_06_15p
1913_11_25p
1913_11_29p
19.13_-_Of_the_World
1914_01_07p
1914_02_01p
1914_02_12p
1914_02_27p
1914_03_03p
1914_03_04p
1914_03_06p
1914_03_09p
1914_03_10p
1914_03_24p
1914_04_02p
1914_04_07p
1914_04_17p
1914_04_18p
1914_05_03p
1914_05_04p
1914_05_16p
1914_05_31p
1914_06_02p
1914_06_16p
1914_07_07p
1914_08_16p
1914_08_18p
1914_09_05p
1914_10_05p
1914_10_07p
1914_10_08p
1914_10_11p
1914_10_14p
1914_10_25p
1914_11_03p
1914_11_17p
1914_12_04p
1915_01_02p
1915_01_17p
1915_05_24p
1915_11_07p
1915_11_26p
1916_06_07p
1916_11_28p
1916_12_04p
1916_12_09p
1916_12_20p
1917_01_10p
1917_03_27p
19.20_-_The_Path
19.25_-_The_Bhikkhu
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-05-05_-_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
1929-06-23_-_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
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
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
1951-03-17_-_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
1951-03-26_-_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
1951-04-09_-_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
1951-04-19_-_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
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-05-13
1953-07-01
1953-07-08
1953-07-15
1953-09-02
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-12-09
1953-12-23
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
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1955-03-02_-_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
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-11-02_-_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
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
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
1956-02-08_-_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
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-05-16_-_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
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_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
1956-08-15_-_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
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
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
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-03-13_-_Our_best_friend
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
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
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-05-21_-_Mental_honesty
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-16_-_Is_religion_a_necessity?
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1960_08_27
1961_03_17_-_56
1963_05_15
1964_09_16
1965_09_25
1966_07_06
1966_09_14
1967-05-24.2_-_Defining_God
1969_08_19
1969_09_27
1969_12_05
1969_12_22
1970_01_25
1970_02_05
1970_02_11
1970_02_12
1970_04_07
1970_04_12
1970_04_22_-_482
1970_05_15
1970_05_25
1970_06_01
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Quest
1.anon_-_A_drum_beats
1.anon_-_But_little_better
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.ap_-_The_Universal_Prayer
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.bs_-_Look_into_Yourself
1.bs_-_Love_Springs_Eternal
1.bs_-_The_moment_I_bowed_down
1.bsv_-_The_Temple_and_the_Body
1.cj_-_To_Be_Shown_to_the_Monks_at_a_Certain_Temple
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_The_whirlwind_of_birth_and_death
1.ey_-_Socrates
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
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_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
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_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_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_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
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_Strange_High_House_in_the_Mist
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_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_-_Winged_Death
1.fs_-_Cassandra
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Hero_And_Leander
1.fs_-_Ode_To_Joy
1.fs_-_Parables_And_Riddles
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Pilgrim
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_To_A_World-Reformer
1.fua_-_Mysticism
1.hs_-_A_New_World
1.hs_-_Naked_in_the_Bee-House
1.ia_-_Fire
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_heart_wears_all_forms
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_An_Extempore
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_On_A_Dream
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sleep_And_Poetry
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet._On_The_Sea
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Gadfly
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_Two_Sonnets_On_Fame
1.jlb_-_Rosas
1.jm_-_I_Have_forgotten
1.jr_-_If_I_Weep
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_The_Self_We_Share
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_A_Legacy
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Godlike
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Way_To_Behave
1.jwvg_-_To_The_Distant_One
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Poem_9
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.ki_-_does_the_woodpecker
1.ki_-_mountain_temple
1.lb_-_Confessional
1.lb_-_Exile's_Letter
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_On_Reading_Lord_Dunsanys_Book_Of_Wonder
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_City
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.mb_-_by_the_old_temple
1.mb_-_None_is_travelling
1.mb_-_temple_bells_die_out
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_Temple_of_Eternal_Light
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.okym_-_56_-_And_this_I_know-_whether_the_one_True_Light
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Despair
1.pbs_-_Epipsychidion
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus
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_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Stood_Upon_A_Heaven-cleaving_Turret
1.pbs_-_I_Would_Not_Be_A_King
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Liberty
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Marenghi
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mighty_Eagle
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_The_Dark_Height_of_Jura
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_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_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_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song_To_The_Men_Of_England
1.pbs_-_Sonnet_-_England_in_1819
1.pbs_-_Stanzas._--_April,_1814
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_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_The_Men_Of_England
1.pbs_-_To_The_Nile
1.pbs_-_When_A_Lover_Clasps_His_Fairest
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_Tamerlane
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_Ulalume
1.pp_-_Raga_Dhanashri
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Bishop_Blougram's_Apology
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_-_Love_Among_The_Ruins
1.rb_-_Old_Pictures_In_Florence
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_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
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_-_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_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Italian_In_England
1.rb_-_Waring
1.rmd_-_Raga_Basant
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmr_-_Elegy_X
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Wait
1.rt_-_A_Dream
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Leave_This
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_XIII_-_Last_Night_In_The_Garden
1.rt_-_On_The_Seashore
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Senses
1.rt_-_Signet_Of_Eternity
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Homecoming
1.rwe_-_Experience
1.rwe_-_Guy
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_My_Garden
1.rwe_-_Saadi
1.rwe_-_The_Adirondacs
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Problem
1.rwe_-_The_Titmouse
1.rwe_-_Threnody
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_What_is_this_awesome_mystery
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.srmd_-_My_heart_searched_for_your_fragrance
1.srm_-_The_Marital_Garland_of_Letters
1.st_-_I_live_in_a_place_without_limits
1.stl_-_The_Divine_Dew
1.sv_-_Song_of_the_Sanyasin
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_The_Way_Of_The_Holy_Fool
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_I._First_Love
1.wby_-_An_Acre_Of_Grass
1.wby_-_Anashuya_And_Vijaya
1.wby_-_Colonus_Praise
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Parnells_Funeral
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Lamentation_Of_The_Old_Pensioner
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_Apostroph
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Assurances
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Broadway
1.whitman_-_Great_Are_The_Myths
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_Myself_And_Mine
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_Passage_To_India
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Race_Of_Veterans
1.whitman_-_Salut_Au_Monde
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Sleepers
1.whitman_-_This_Compost
1.whitman_-_To_Oratists
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.whitman_-_Voices
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_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_-_A_Character
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_An_Evening_Walk
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_By_The_Seaside
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_After_A_Journey_Across_The_Hambleton_Hills,_Yorkshire
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_On_The_Expected_Invasion,_1803
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Nutting
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_to_Duty
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_Repentance
1.ww_-_Ruth
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Temple_Tree_Path
1.ww_-_The_Brothers
1.ww_-_The_Danish_Boy
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_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Idiot_Boy
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Thorn
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_Dora
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_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Same_Event
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Yarrow_Revisited
1.ww_-_Yew-Trees
1.ym_-_Pu-to_Temple
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.05_-_Act_III:_The_Return
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Temple
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
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_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_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
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.14_-_AT_RAMS_HOUSE
2.14_-_ON_THE_LAND_OF_EDUCATION
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_Unpacking_of_God
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
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
2.1.7.05_-_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_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
22.08_-_The_Golden_Chain
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
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
2.23_-_THE_MASTER_AND_BUDDHA
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.3.1_-_Ego_and_Its_Forms
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
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
25.12_-_AGNI
26.07_-_Dhammapada
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
3.00.1_-_Foreword
30.01_-_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
3.00_-_The_Magical_Theory_of_the_Universe
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
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_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Way_of_Devotion
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_Formula_of_I.A.O.
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07_-_The_Ananda_Brahman
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_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
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
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
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
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.06_-_Alipore_Court
33.08_-_I_Tried_Sannyas
33.10_-_Pondicherry_I
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
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
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
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.03_-_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
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Prayer_of_Quiet
4.03_-_The_Meaning_of_Human_Endeavor
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_-_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
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
41.03_-_Bengali_Poems_of_Sri_Aurobindo
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
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
4.2.4.07_-_Psychic_Joy
4.24_-_The_supramental_Sense
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.09_-_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
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.41_-_Chapter_One
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.43_-_Chapter_Three
5.01_-_EPILOGUE
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
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
5.1.01.6_-_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
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_The_Meditations_of_Mandavya
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
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
7.04_-_Self-Reliance
7.05_-_Patience_and_Perseverance
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.09_-_Right_Judgement
7.11_-_Building_and_Destroying
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.5.26_-_The_Golden_Light
7.5.59_-_The_Hill-top_Temple
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Blazing_P1_-_Preconventional_consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
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
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
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
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
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_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
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_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_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_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
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_05.08_-_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_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.05_-_AUGOEIDES
LUX.07_-_ENCHANTMENT
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.03_-_DREAMING
MoM_References
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_15
r1912_01_16
r1912_01_20
r1912_01_24
r1912_02_08
r1912_07_01
r1912_07_03
r1912_07_04
r1912_07_13
r1912_07_16
r1912_07_18
r1912_10_27
r1912_11_10
r1912_11_17
r1912_11_19a
r1912_11_19b
r1912_11_26b
r1912_11_29
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r1914_01_08
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r1914_05_28
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r1917_09_16
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r1918_02_15
r1918_02_16
r1918_02_18
r1918_02_19
r1918_02_20
r1918_02_22
r1918_02_23
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r1918_05_06
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r1918_06_03
r1918_06_14
r1919_06_27
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Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_Immortal
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Waiting
The_Wall_and_the_BOoks
Thus_Spoke_Zarathustra_text
Timaeus
Ultima_Thule_-_Dedication_to_G._W._G.
Verses_of_Vemana

PRIMARY CLASS

class
favorite
main
meta
object
Place
space
temp
time
wordlist
SIMILAR TITLES
contemplate
contemplation
Contemplation and Action
Hearts temple-shrine to Savitri
Liber 7 - Io Pan! - Birth-Words of a Master of the Temple
metempsychosis
procedure template
temp
templates
Temple
temp (mem)
temptation
The Astral Temple
the Astral Temple
the Garden-Temple of Dreams
The Tempest
The Temple
the Temple
The Temple-City
the Temple-City
the Temple (inside)
The Temple of Boundless Light
the Temple of Boundless Light
The Temple of Knowledge
the Temple of Knowledge
the Temple of our HGA
the Temple of Remembrance
The Temple of Sages
the Temple of Sages
the Temple of Sages (notes)
the Temple of Savitri
the Temple of the Beloved
the Temple of the Divine within you
the Temple of the Mind
The Temple of the Morning Star
the Temple of the Morning Star
The Temple of the Mother
the Temple of the Mother
The Temple of Timelessness
the Temple of Timelessness
the Temple (quotes)
the Temple-Tower to Heaven
wordlist entry template

DEFINITIONS


TERMS STARTING WITH

tempean ::: a. --> Of or pertaining to Temple, a valley in Thessaly, celebrated by Greek poets on account of its beautiful scenery; resembling Temple; hence, beautiful; delightful; charming.

temperable ::: a. --> Capable of being tempered.

temperamental ::: a. --> Of or pertaining to temperament; constitutional.

temperament: aspects of personality that exist at birth and are believed to be as a result of genetic influences.

temperament ::: v. t. --> Internal constitution; state with respect to the relative proportion of different qualities, or constituent parts.
Due mixture of qualities; a condition brought about by mutual compromises or concessions.
The act of tempering or modifying; adjustment, as of clashing rules, interests, passions, or the like; also, the means by which such adjustment is effected.
Condition with regard to heat or cold; temperature.


tempera ::: n. --> A mode or process of painting; distemper.

temperance ::: v. t. --> Habitual moderation in regard to the indulgence of the natural appetites and passions; restrained or moderate indulgence; moderation; as, temperance in eating and drinking; temperance in the indulgence of joy or mirth; specifically, moderation, and sometimes abstinence, in respect to using intoxicating liquors.
Moderation of passion; patience; calmness; sedateness.
State with regard to heat or cold; temperature.


temperancy ::: n. --> Temperance.

temperately ::: adv. --> In a temperate manner.

temperateness ::: n. --> The quality or state of being temperate; moderateness; temperance.

temperate ::: not excessive in degree, as things, qualities, etc.; moderate.

temperate ::: v. t. --> Moderate; not excessive; as, temperate heat; a temperate climate.
Not marked with passion; not violent; cool; calm; as, temperate language.
Moderate in the indulgence of the natural appetites or passions; as, temperate in eating and drinking.
Proceeding from temperance.
To render temperate; to moderate; to soften; to


temperative ::: a. --> Having power to temper.

temperature ::: n. --> Constitution; state; degree of any quality.
Freedom from passion; moderation.
Condition with respect to heat or cold, especially as indicated by the sensation produced, or by the thermometer or pyrometer; degree of heat or cold; as, the temperature of the air; high temperature; low temperature; temperature of freezing or of boiling.
Mixture; compound.


tempered ::: imp. & p. p. --> of Temper ::: a. --> Brought to a proper temper; as, tempered steel; having (such) a temper; -- chiefly used in composition; as, a good-tempered or bad-tempered man; a well-tempered sword.

tempered ::: imparted strength or toughness to (steel or cast iron) by heating and cooling. Also fig.

temperer ::: n. --> One who, or that which, tempers; specifically, a machine in which lime, cement, stone, etc., are mixed with water.

tempering ::: p. pr. & vb. n. --> of Temper ::: n. --> The process of giving the requisite degree of hardness or softness to a substance, as iron and steel; especially, the process of giving to steel the degree of hardness required for various purposes, consisting usually in first plunging the article, when heated

temper ::: v. t. --> To mingle in due proportion; to prepare by combining; to modify, as by adding some new element; to qualify, as by an ingredient; hence, to soften; to mollify; to assuage; to soothe; to calm.
To fit together; to adjust; to accomodate.
To bring to a proper degree of hardness; as, to temper iron or steel.
To govern; to manage.
To moisten to a proper consistency and stir thoroughly,


tempest ::: 1. A violent windstorm, frequently accompanied by rain, snow, or hail. 2. Fig. Furious agitation, commotion, or tumult; an uproar. tempest"s, tempests".

tempestive ::: a. --> Seasonable; timely; as, tempestive showers.

tempestivily ::: n. --> The quality, or state, of being tempestive; seasonableness.

tempest ::: n. --> An extensive current of wind, rushing with great velocity and violence, and commonly attended with rain, hail, or snow; a furious storm.
Fig.: Any violent tumult or commotion; as, a political tempest; a tempest of war, or of the passions.
A fashionable assembly; a drum. See the Note under Drum, n., 4.


tempestuous ::: a. --> Of or pertaining to a tempest; involving or resembling a tempest; turbulent; violent; stormy; as, tempestuous weather; a tempestuous night; a tempestuous debate.

templar ::: n. --> One of a religious and military order first established at Jerusalem, in the early part of the 12th century, for the protection of pilgrims and of the Holy Sepulcher. These Knights Templars, or Knights of the Temple, were so named because they occupied an apartment of the palace of Bladwin II. in Jerusalem, near the Temple.
A student of law, so called from having apartments in the Temple at London, the original buildings having belonged to the Knights Templars. See Inner Temple, and Middle Temple, under Temple.


template code "programming" {Pseudocode} generated by an automated {CASE} system and requiring further hand-coding before compilation. (2008-10-22)

template code ::: Pseudocode generated by an automated CASE system and requiring further hand-coding before compilation.

template ::: n. --> Same as Templet.

template "text" A {document} that contains {parameters}, identified by some special {syntax}, that are replaced by {actual arguments} by the template processing system. For example: Dear "guest", "host" would like to invite you to a party at "location" on "date" at "time". Where the words in angle brackets are the parameters to be replaced by the name of an actual guest, etc. More sophisticated systems allow repetition, where a section is repeated in a single output document using a list of inputs; conditional sections or (nested) inclusion of other templates. See also {class template}. (2007-10-14)

template theories: an account of pattern recognition; the proposal that we match incoming information with templates (miniature representations) of patterns stored in long-term memory.

template wizard "application" Software to guide the creation of some kind of {template}. Examples include {Excel}'s Template Wizard add-in for creating databases to receive form data. Most {web authoring} tools include facilities for inserting text into template page designs. (2008-10-22)

templative Life. Bloomington: Indiana University

temple ::: 1. A building or place dedicated to the worship of a deity or deities. 2. Fig. Something regarded as having within it a divine presence. temples, temple-door, temple-soil, temple-tower, rock-temple"s.

templed ::: a. --> Supplied with a temple or temples, or with churches; inclosed in a temple.

templed ::: like a temple or enclosed as in a temple.

temple ::: “In her unlit temple of eternity,”

temple ::: n. --> A contrivence used in a loom for keeping the web stretched transversely.
The space, on either side of the head, back of the eye and forehead, above the zygomatic arch and in front of the ear.
One of the side bars of a pair of spectacles, jointed to the bows, and passing one on either side of the head to hold the spectacles in place.
A place or edifice dedicated to the worship of some deity;


temples and palaces must have been general in

temple. See VIHĀRA; CHoL; TERA; DGON PA.

temple

templet ::: n. --> A gauge, pattern, or mold, commonly a thin plate or board, used as a guide to the form of the work to be executed; as, a mason&

tempo di marcia: march tempo

tempo di valse: waltz tempo

tempo giusto: in strict time

tempo ::: n. --> The rate or degree of movement in time.

tempo primo, tempo uno, or tempo I (sometimes also written as tempo I° or tempo 1ero): resume the original speed

temporal ::: a. --> Of or pertaining to the temple or temples; as, the temporal bone; a temporal artery. ::: n. --> Of or pertaining to time, that is, to the present life, or this world; secular, as distinguished from sacred or eternal.
Civil or political, as distinguished from ecclesiastical;


temporal (temporal division) ::: Referring to the region of the visual field of each eye in the direction of the temple.

temporal database "database" A {database} that can store and retrieve temporal data, that is, data which depends on time in some way. [More details? Examples?] (1996-05-25)

temporal database ::: (database) A database that can store and retrieve temporal data, that is, data which depends on time in some way.[More details? Examples?] (1996-05-25)

temporal difference learning ::: A class of model-free reinforcement learning methods which learn by bootstrapping from the current estimate of the value function. These methods sample from the environment, like Monte Carlo methods, and perform updates based on current estimates, like dynamic programming methods.[305]

temporalities ::: pl. --> of Temporality

temporality ::: n. --> The state or quality of being temporary; -- opposed to perpetuity.
The laity; temporality.
That which pertains to temporal welfare; material interests; especially, the revenue of an ecclesiastic proceeding from lands, tenements, or lay fees, tithes, and the like; -- chiefly used in the plural.


temporal lobe ::: The hemispheric lobe that lies inferior to the lateral fissure.

temporal lobe: the region of the cortex below the lateral fissure; contains the auditory cortex.

temporal logic "logic" An extension of {predicate calculus} which includes notation for arguing about *when* statements are true. Time is discrete and extends indefinitely into the future. Three {prefix} operators, represented by a circle, square and diamond mean "is true at the next time instant", "is true from now on" and "is eventually true". x U y means x is true until y is true. x P y means x precedes y. There are two types of formula: "state formulae" about things true at one point in time, and "path formulae" about things true for a sequence of steps. An example of a path formula is "x U y", and example of a state formula is "next x" or a simple atomic formula such at "waiting". "true until" in this context means that a state formula holds at every point in time up to a point when another formula holds. "x U y" is the "strong until" and implies that there is a time when y is true. "x W y" is the "weak until" in which it is not necessary that y holds eventually. There are two types of temporal logic used: branching time and linear time. The basic propositional temporal logic cannot differentiate between the two, though. Linear time considers only one possible future, in branching time you have several alternative futures. In branching temporal logic you have the extra operators "A" (for "all futures") and "E" (for "some future"). For example, "A(work U go_home)" means "I will work until I go home" and "E(work U go_home)" means "I may work until I go home". (1997-01-21)

temporal logic ::: (logic) An extension of predicate calculus which includes notation for arguing about *when* statements are true. Time is discrete and extends on and is eventually true. x U y means x is true until y is true. x P y means x precedes y.There are two types of formula: state formulae about things true at one point in time, and path formulae about things true for a sequence of steps. An example of a path formula is x U y, and example of a state formula is next x or a simple atomic formula such at waiting.true until in this context means that a state formula holds at every point in time up to a point when another formula holds. x U y is the strong until and implies that there is a time when y is true. x W y is the weak until in which it is not necessary that y holds eventually.There are two types of temporal logic used: branching time and linear time. The basic propositional temporal logic cannot differentiate between the two, though. A(work U go_home) means I will work until I go home and E(work U go_home) means I may work until I go home. (1997-01-21)

temporally ::: adv. --> In a temporal manner; secularly.

temporalness ::: n. --> Worldliness.

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

temporalty ::: n. --> The laity; secular people.
A secular possession; a temporality.


temporaneous ::: a. --> Temporarity.

temporarily ::: adv. --> In a temporary manner; for a time.

temporariness ::: n. --> The quality or state of being temporary; -- opposed to perpetuity.

temporary ::: a. --> Lasting for a time only; existing or continuing for a limited time; not permanent; as, the patient has obtained temporary relief.

temporist ::: n. --> A temporizer.

temporization ::: n. --> The act of temporizing.

temporized ::: imp. & p. p. --> of Temporize

temporizer ::: n. --> One who temporizes; one who yields to the time, or complies with the prevailing opinions, fashions, or occasions; a trimmer.

temporize ::: v. t. --> To comply with the time or occasion; to humor, or yield to, the current of opinion or circumstances; also, to trim, as between two parties.
To delay; to procrastinate.
To comply; to agree.


temporizingly ::: adv. --> In a temporizing or yielding manner.

temporizing ::: p. pr. & vb. n. --> of Temporize

temporo- ::: --> A combining form used in anatomy to indicate connection with, or relation to, the temple, or temporal bone; as, temporofacial.

temporo-auricular ::: a. --> Of or pertaining to both the temple and the ear; as, the temporo-auricular nerve.

temporofacial ::: a. --> Of or pertaining to both the temple and the face.

temporomalar ::: a. --> Of or pertaining to both the temple and the region of the malar bone; as, the temporomalar nerve.

temporomaxillary ::: a. --> Of or pertaining to both the temple or the temporal bone and the maxilla.

tempo rubato, means "robbed time"; an expressive way of performing a rhythm; see rubato

tempo: time; i.e., the overall speed of a piece of music

tempse ::: n. --> See Temse.

temps ::: n. --> Time.

tempst ::: a native English form of the verb, to tempt, now only in formal and poetic usage.

tempt ::: 1. To attract, appeal strongly to, or invite. 2. Disposed to do something. 3. To try, endeavour; attempt. 4. To entice or allure to do something often regarded as unwise, wrong, immoral or evil. tempts, tempted.

temptability ::: n. --> The quality or state of being temptable; lability to temptation.

temptable ::: a. --> Capable of being tempted; liable to be tempted.

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

temptation ::: n. --> The act of tempting, or enticing to evil; seduction.
The state of being tempted, or enticed to evil.
That which tempts; an inducement; an allurement, especially to something evil.


temptation ::: something that seduces or has the quality to allure or seduce. temptations.

temptatious ::: a. --> Tempting.

tempted by the maiden Ishtahar to reveal to her

tempted ::: imp. & p. p. --> of Tempt

tempter in Eden. [See reproduction in Wall,

tempter ::: n. --> One who tempts or entices; especially, Satan, or the Devil, regarded as the great enticer to evil.

tempting ::: alluring, inviting, enticing.

tempting ::: p. pr. & vb. n. --> of Tempt ::: a. --> Adapted to entice or allure; attractive; alluring; seductive; enticing; as, tempting pleasures.

temptress ::: n. --> A woman who entices.

tempt ::: v. t. --> To put to trial; to prove; to test; to try.
To lead, or endeavor to lead, into evil; to entice to what is wrong; to seduce.
To endeavor to persuade; to induce; to invite; to incite; to provoke; to instigate.
To endeavor to accomplish or reach; to attempt.


Tempast —an angel of the 1st hour of the night, serving under Gamiel.

Temperament ::: A person’s typical way of responding to his or her environment.

Temperance —in cabalistic lore, “an angel with the sign of the sun on his forehead, on his breast the square and triangle of the septenary, pouring from one chalice into another the two essences which compose the elixir of life.” [Rf. The Divine Pymander.]

Tempha —a planetary genius of Saturn invoked in talismanic magic. [Rf. Waite, “The Occult Sciences” in The Secret Doctrine in Israel]

Templar. See KNIGHTS TEMPLARS

Templars: The military order of the Knights Templar, founded in 1119 to protect pilgrims voyaging to Jerusalem. The order soon developed into a religious chivalry and acquired great wealth and power. In the 14th century, they were accused of heresy, black magic and Satanism and were persecuted and dissolved by the Church and temporal authorities.

Temple: Any place or edifice dedicated to the worship of deity or regarded as the dwelling place of deity. Also, the meeting place of esoteric or mystic fraternal orders, where their secret rituals are carried out.

Temple [from Latin templum, tempulum a small division from Greek, Latin tem to cut off, mark out] Templum was a spot marked off for sacred purposes by the augur with his staff, and might be on the ground or in the sky, where it was a region designated for the observation of omens. This connects the idea with that of the celestial mansions or zodiacal signs. From being a mere marked-off spot, it gradually evolved into elaborate edifices, and it has also a figurative use, as when the body is called the temple of God or the earth is described as a temple. When a temple in ancient days was constructed by adepts for specific purposes, it became a center or receptacle of spiritual energies attracted and focused there; and from this arose the merely exoteric ideas, true in their origin but absurdly untrue today, that a consecrated portion of a temple or church was the Holy of Holies or the Seat of God, etc.

Temple ::: In the ancient world, temples were the centers of outward religious life, places at which public religious observances were normally conducted by the priestly professionals. In traditional Judaism, the only legitimate Temple was the one in Jerusalem, built first by King Solomon around 950 B.C.E., destroyed by Babylonian King Nebuchadnezzar around 587/6 B.C.E., and rebuilt about 70 years later. It was destroyed by the Romans in 70 CE. The site of the ancient Jewish Temple is now occupied, in part, by the “Dome of the Rock” Mosque. In recent times, “temple” has come to be used synonymously with synagogue in some Jewish usage.

Temple Mount Faithful ::: A religious group committed to the reconstruction of the Jewish Temple on the Temple Mount.

Temple Mount ::: The platform on Mt. Moriah where both Jewish Temples once stood.

Temple of Solomon The building of this temple, according to the Bible, was first projected by King David, but on command of the Lord was not carried out by him because he had “shed much blood.” David, however, assembled materials and workmen. To aid him in building the Temple, his son Solomon appealed to Hiram or Huram, King of Tyre, to send him a skillful artisan, and King Hiram sent Hiram Abif to Solomon, also workmen and additional supplies of timber.

Temple of the flesh: The physical body.

Temple (or &

Templer ::: German sect that founded settlements in Palestine in the 19th and 20th centuries.

Temple, William: For many years Archbishop of York, Temple (born 1881) has written extensively on the philosophy of religion. In Mens Creatrix and most recently in Nature Man and God, he has argued for a universe of levels, culminating in value, and pointing to God as Supreme Value and hence Ultimate Reality. Recent work on the nature of revelation has given him the definition of revelation as "coincidence of divinely guided event and divinely guided apprehension", in this setting he places (see Christ the Truth) the Incarnation as central and most significant event apprehended by the Christian community. He is a Platonist in tendency, although within recent years this has been modified by scholasticism, and a study of Marxian philosophy. -- W.N.P.

TEMPLOG ::: Extension of Prolog to handle a clausal subset of first-order temporal logic with discrete time. Proposed by M. Abadi and Z. Manna of Stanford University.[Temporal Logic in Programming, M. Abadi et al, INtl Symp Logic Prog pp.4-16 (1987)].

TEMPLOG Extension of {Prolog} to handle a clausal subset of first-order {temporal logic} with discrete time. Proposed by M. Abadi and Z. Manna of {Stanford University}. ["Temporal Logic in Programming", M. Abadi et al, INtl Symp Logic Prog pp.4-16 (1987)].

TEMPO ::: A programming language with simple syntax and semantics designed for teaching semantic and pragmatic aspects of programming languages.[TEMPO: A Unified Treatment of Binding Time and Parameter Passing Concepts in Programming Languages, N.D. Jones et al, LNCS 66, Springer 1978].

TEMPO A programming language with simple {syntax} and {semantics} designed for teaching semantic and pragmatic aspects of programming languages. ["TEMPO: A Unified Treatment of Binding Time and Parameter Passing Concepts in Programming Languages", N.D. Jones et al, LNCS 66, Springer 1978].

Tempo "operating system" The original code name for {Mac OS} version 8. (1997-10-15)

Temporal Lobe ::: One of the four lobes of the brain. Contains the auditory cortex and therefore plays a role in receptive language as well as memory and emotion.

Temporary account – Is an account that does not appear on the balance sheet; also called nominal account.

Temporary employment - Employment for a limited or finite period of time.

Temporary International Peace in Hebron ::: The UN Security Council called for a resolution that instituted peace keeping forces in Hebron in response to the Hebron Massacre on March 18, 1994.

Temporary possession of people by vital beings who sometimes pretend to be departed relatives, etc.

Temptation in its better sense is trial, probation, and testing, such as a candidate for knowledge must necessarily incur. In its worse sense, temptation is the evocation of action in and from the human mind and emotions, either by outside impacts, or because of the undeveloped characteristics of the mind itself.

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. “Zeus is represented as a serpent — the intellectual tempter of man — which, nevertheless, begets in the course of cyclic evolution the ‘Man-Saviour,’ the solar Bacchus or ‘Dionysus,’ more than a man” (SD 2:419-20). Indeed, often it is our higher nature which “tempts” 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.

Tempura ::: Language based on temporal logic. Executing Temporal Logic Programs, B. Moszkowski, Camb U Press 1986.

Tempura Language based on temporal logic. "Executing Temporal Logic Programs", B. Moszkowski, Camb U Press 1986.


TERMS ANYWHERE

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

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


abeyance ::: n. --> Expectancy; condition of being undetermined.
Suspension; temporary suppression.


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


abstemious ::: a. --> Abstaining from wine.
Sparing in diet; refraining from a free use of food and strong drinks; temperate; abstinent; sparing in the indulgence of the appetite or passions.
Sparingly used; used with temperance or moderation; as, an abstemious diet.
Marked by, or spent in, abstinence; as, an abstemious life.


abstemiousness ::: n. --> The quality of being abstemious, temperate, or sparing in the use of food and strong drinks. It expresses a greater degree of abstinence than temperance.

abstinent ::: a. --> Refraining from indulgence, especially from the indulgence of appetite; abstemious; continent; temperate. ::: n. --> One who abstains.
One of a sect who appeared in France and Spain in the 3d century.


a temple; sanctuary. fanes.

abutilon ::: n. --> A genus of malvaceous plants of many species, found in the torrid and temperate zones of both continents; -- called also Indian mallow.

acacia ::: n. --> A roll or bag, filled with dust, borne by Byzantine emperors, as a memento of mortality. It is represented on medals.
A genus of leguminous trees and shrubs. Nearly 300 species are Australian or Polynesian, and have terete or vertically compressed leaf stalks, instead of the bipinnate leaves of the much fewer species of America, Africa, etc. Very few are found in temperate climates.
The inspissated juice of several species of acacia; -- called also gum acacia, and gum arabic.


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

acerbity ::: n. --> Sourness of taste, with bitterness and astringency, like that of unripe fruit.
Harshness, bitterness, or severity; as, acerbity of temper, of language, of pain.


acid ::: a. --> Sour, sharp, or biting to the taste; tart; having the taste of vinegar: as, acid fruits or liquors. Also fig.: Sour-tempered.
Of or pertaining to an acid; as, acid reaction. ::: n. --> A sour substance.
One of a class of compounds, generally but not always


acrasy ::: n. --> Excess; intemperance.

acrid ::: a. --> Sharp and harsh, or bitter and not, to the taste; pungent; as, acrid salts.
Causing heat and irritation; corrosive; as, acrid secretions.
Caustic; bitter; bitterly irritating; as, acrid temper, mind, writing.


acrid ::: bitterly irritating to the feelings; of bitter and irritating temper or manner; sharp, biting, caustic.

acrimonious ::: a. --> Acrid; corrosive; as, acrimonious gall.
Caustic; bitter-tempered&


acrimony ::: n. --> A quality of bodies which corrodes or destroys others; also, a harsh or biting sharpness; as, the acrimony of the juices of certain plants.
Sharpness or severity, as of language or temper; irritating bitterness of disposition or manners.


ad captandum ::: --> A phrase used adjectively sometimes of meretricious attempts to catch or win popular favor.

ad interim ::: --> Meanwhile; temporary.

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

adytum ::: n. --> The innermost sanctuary or shrine in ancient temples, whence oracles were given. Hence: A private chamber; a sanctum.

adytum ::: the innermost part of a temple; the secret shrine whence oracles were delivered; a most sacred or reserved part of any place of worship; hence, fig. a private or inner chamber, a sanctum.

aethrioscope ::: n. --> An instrument consisting in part of a differential thermometer. It is used for measuring changes of temperature produced by different conditions of the sky, as when clear or clouded.

affectation ::: n. --> An attempt to assume or exhibit what is not natural or real; false display; artificial show.
A striving after.
Fondness; affection.


ah ::: interj. --> An exclamation, expressive of surprise, pity, complaint, entreaty, contempt, threatening, delight, triumph, etc., according to the manner of utterance.

aim ::: v. i. --> To point or direct a missile weapon, or a weapon which propels as missile, towards an object or spot with the intent of hitting it; as, to aim at a fox, or at a target.
To direct the indention or purpose; to attempt the accomplishment of a purpose; to try to gain; to endeavor; -- followed by at, or by an infinitive; as, to aim at distinction; to aim to do well.
To guess or conjecture.


alibi ::: n. --> The plea or mode of defense under which a person on trial for a crime proves or attempts to prove that he was in another place when the alleged act was committed; as, to set up an alibi; to prove an alibi.

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

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

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

allurement ::: n. --> The act alluring; temptation; enticement.
That which allures; any real or apparent good held forth, or operating, as a motive to action; as, the allurements of pleasure, or of honor.


allure ::: v. t. --> To attempt to draw; to tempt by a lure or bait, that is, by the offer of some good, real or apparent; to invite by something flattering or acceptable; to entice; to attract. ::: n. --> Allurement.
Gait; bearing.


alluring ::: p. pr. & vb. n. --> of Allure ::: a. --> That allures; attracting; charming; tempting.

All yoga is in its nature an attempt and an arriving at unity with the Supreme,

ALONE. ::: To be alone with the Divine is the highest of all privileged states for the sadhaka, for it is that in which inwardly he comes nearest to the Divine and can make all existence a communion in the chamber of the heart as well as in the temple of the universe. That is the beginning and base of the real oneness with all.

amiable ::: a. --> Lovable; lovely; pleasing.
Friendly; kindly; sweet; gracious; as, an amiable temper or mood; amiable ideas.
Possessing sweetness of disposition; having sweetness of temper, kind-heartedness, etc., which causes one to be liked; as, an amiable woman.
Done out of love.


amphioxus ::: n. --> A fishlike creature (Amphioxus lanceolatus), two or three inches long, found in temperature seas; -- also called the lancelet. Its body is pointed at both ends. It is the lowest and most generalized of the vertebrates, having neither brain, skull, vertebrae, nor red blood. It forms the type of the group Acrania, Leptocardia, etc.

amphiprostyle ::: a. --> Doubly prostyle; having columns at each end, but not at the sides. ::: n. --> An amphiprostyle temple or edifice.

:::   "An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga —**cosmic forces.**

“An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga

animoseness ::: n. --> Vehemence of temper.

animus ::: n. --> Animating spirit; intention; temper.

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


antetemple ::: n. --> The portico, or narthex in an ancient temple or church.

antinomy ::: n. --> Opposition of one law or rule to another law or rule.
An opposing law or rule of any kind.
A contradiction or incompatibility of thought or language; -- in the Kantian philosophy, such a contradiction as arises from the attempt to apply to the ideas of the reason, relations or attributes which are appropriate only to the facts or the concepts of experience.


antiochian ::: a. --> Pertaining to Antiochus, a contemporary with Cicero, and the founder of a sect of philosophers.
Of or pertaining to the city of Antioch, in Syria.


apoplectical ::: a. --> Relating to apoplexy; affected with, inclined to, or symptomatic of, apoplexy; as, an apoplectic person, medicine, habit or temperament, symptom, fit, or stroke.

apple ::: n. --> The fleshy pome or fruit of a rosaceous tree (Pyrus malus) cultivated in numberless varieties in the temperate zones.
Any tree genus Pyrus which has the stalk sunken into the base of the fruit; an apple tree.
Any fruit or other vegetable production resembling, or supposed to resemble, the apple; as, apple of love, or love apple (a tomato), balsam apple, egg apple, oak apple.
Anything round like an apple; as, an apple of gold.


apprehension ::: n. --> The act of seizing or taking hold of; seizure; as, the hand is an organ of apprehension.
The act of seizing or taking by legal process; arrest; as, the felon, after his apprehension, escaped.
The act of grasping with the intellect; the contemplation of things, without affirming, denying, or passing any judgment; intellection; perception.
Opinion; conception; sentiment; idea.


apricot ::: n. --> A fruit allied to the plum, of an orange color, oval shape, and delicious taste; also, the tree (Prunus Armeniaca of Linnaeus) which bears this fruit. By cultivation it has been introduced throughout the temperate zone.

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

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

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

arctic ::: a. --> Pertaining to, or situated under, the northern constellation called the Bear; northern; frigid; as, the arctic pole, circle, region, ocean; an arctic expedition, night, temperature. ::: n. --> The arctic circle.
A warm waterproof overshoe.


ardent ::: a. --> Hot or burning; causing a sensation of burning; fiery; as, ardent spirits, that is, distilled liquors; an ardent fever.
Having the appearance or quality of fire; fierce; glowing; shining; as, ardent eyes.
Warm, applied to the passions and affections; passionate; fervent; zealous; vehement; as, ardent love, feelings, zeal, hope, temper.


aristocrat ::: n. --> One of the aristocracy or people of rank in a community; one of a ruling class; a noble.
One who is overbearing in his temper or habits; a proud or haughty person.
One who favors an aristocracy as a form of government, or believes the aristocracy should govern.


armistice ::: n. --> A cessation of arms for a short time, by convention; a temporary suspension of hostilities by agreement; a truce.

arrogance ::: n. --> The act or habit of arrogating, or making undue claims in an overbearing manner; that species of pride which consists in exorbitant claims of rank, dignity, estimation, or power, or which exalts the worth or importance of the person to an undue degree; proud contempt of others; lordliness; haughtiness; self-assumption; presumption.

ascetic ::: a. --> Extremely rigid in self-denial and devotions; austere; severe. ::: n. --> In the early church, one who devoted himself to a solitary and contemplative life, characterized by devotion, extreme self-denial, and self-mortification; a hermit; a recluse; hence, one who practices

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

askew ::: adv. & a. --> Awry; askance; asquint; oblique or obliquely; -- sometimes indicating scorn, or contempt, or entry.

assassin ::: n. --> One who kills, or attempts to kill, by surprise or secret assault; one who treacherously murders any one unprepared for defense. ::: v. t. --> To assassinate.

assault ::: n. --> A violent onset or attack with physical means, as blows, weapons, etc.; an onslaught; the rush or charge of an attacking force; onset; as, to make assault upon a man, a house, or a town.
A violent onset or attack with moral weapons, as words, arguments, appeals, and the like; as, to make an assault on the prerogatives of a prince, or on the constitution of a government.
An apparently violent attempt, or willful offer with force or violence, to do hurt to another; an attempt or offer to beat


assay ::: n. --> Trial; attempt; essay.
Examination and determination; test; as, an assay of bread or wine.
Trial by danger or by affliction; adventure; risk; hardship; state of being tried.
Tested purity or value.
The act or process of ascertaining the proportion of a particular metal in an ore or alloy; especially, the determination of


attemperament ::: n. --> A tempering, or mixing in due proportion.

attemperance ::: n. --> Temperance; attemperament.

attemperate ::: a. --> Tempered; proportioned; properly adapted. ::: v. t. --> To attemper.

attemperation ::: n. --> The act of attempering or regulating.

attempered ::: imp. & p. p. --> of Attemper

attempering ::: p. pr. & vb. n. --> of Attemper

attemperly ::: adv. --> Temperately.

attemperment ::: n. --> Attemperament.

attemper ::: v. t. --> To reduce, modify, or moderate, by mixture; to temper; to regulate, as temperature.
To soften, mollify, or moderate; to soothe; to temper; as, to attemper rigid justice with clemency.
To mix in just proportion; to regulate; as, a mind well attempered with kindness and justice.
To accommodate; to make suitable; to adapt.


attemptable ::: a. --> Capable of being attempted, tried, or attacked.

attempted ::: imp. & p. p. --> of Attempt

attempter ::: n. --> One who attempts; one who essays anything.
An assailant; also, a temper.


attempting ::: p. pr. & vb. n. --> of Attempt

attemptive ::: a. --> Disposed to attempt; adventurous.

attempt ::: n. 1. An effort made to accomplish something. 2. The thing attempted, object aimed at, aim. attempts, half-attempts. v. 3. To make an effort at; try; undertake; seek. attempted, attempting.

attempt ::: v. t. --> To make trial or experiment of; to try; to endeavor to do or perform (some action); to assay; as, to attempt to sing; to attempt a bold flight.
To try to move, by entreaty, by afflictions, or by temptations; to tempt.
To try to win, subdue, or overcome; as, one who attempts the virtue of a woman.
To attack; to make an effort or attack upon; to try to


athenaeum ::: n. --> A temple of Athene, at Athens, in which scholars and poets were accustomed to read their works and instruct students.
A school founded at Rome by Hadrian.
A literary or scientific association or club.
A building or an apartment where a library, periodicals, and newspapers are kept for use.


"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine

“A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine

atmo ::: n. --> The standard atmospheric pressure used in certain physical measurements calculations; conventionally, that pressure under which the barometer stands at 760 millimeters, at a temperature of 0¡ Centigrade, at the level of the sea, and in the latitude of Paris.

atrocious ::: a. --> Extremely heinous; full of enormous wickedness; as, atrocious quilt or deeds.
Characterized by, or expressing, great atrocity.
Very grievous or violent; terrible; as, atrocious distempers.


:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

“… a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

attack ::: v. t. --> To fall upon with force; to assail, as with force and arms; to assault.
To assail with unfriendly speech or writing; to begin a controversy with; to attempt to overthrow or bring into disrepute, by criticism or satire; to censure; as, to attack a man, or his opinions, in a pamphlet.
To set to work upon, as upon a task or problem, or some object of labor or investigation.


attendant ::: v. t. --> Being present, or in the train; accompanying; in waiting.
Accompanying, connected with, or immediately following, as consequential; consequent; as, intemperance with all its attendant evils.
Depending on, or owing duty or service to; as, the widow attendant to the heir.


attentat ::: n. --> An attempt; an assault.
A proceeding in a court of judicature, after an inhibition is decreed.
Any step wrongly innovated or attempted in a suit by an inferior judge.


audacious ::: a. --> Daring; spirited; adventurous.
Contemning the restraints of law, religion, or decorum; bold in wickedness; presumptuous; impudent; insolent.
Committed with, or proceedings from, daring effrontery or contempt of law, morality, or decorum.


audacity ::: n. --> Daring spirit, resolution, or confidence; venturesomeness.
Reckless daring; presumptuous impudence; -- implying a contempt of law or moral restraints.


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

autoschediastical ::: a. --> Extemporary; offhand.

autumn ::: n. --> The third season of the year, or the season between summer and winter, often called "the fall." Astronomically, it begins in the northern temperate zone at the autumnal equinox, about September 23, and ends at the winter solstice, about December 23; but in popular language, autumn, in America, comprises September, October, and November.
The harvest or fruits of autumn.
The time of maturity or decline; latter portion; third


avaunt ::: interj. --> Begone; depart; -- a word of contempt or abhorrence, equivalent to the phrase "Get thee gone." ::: v. t. & i. --> To advance; to move forward; to elevate.
To depart; to move away.
To vaunt; to boast.


babel ::: “The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens’. God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo’s Works

babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works     Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle

bah ::: interj. --> An exclamation expressive of extreme contempt.

bailee ::: n. --> The person to whom goods are committed in trust, and who has a temporary possession and a qualified property in them, for the purposes of the trust.

bait ::: v. i. --> Any substance, esp. food, used in catching fish, or other animals, by alluring them to a hook, snare, inclosure, or net.
Anything which allures; a lure; enticement; temptation.
A portion of food or drink, as a refreshment taken on a journey; also, a stop for rest and refreshment.
A light or hasty luncheon.
To stop to take a portion of food and drink for refreshment of one&


ballooning ::: n. --> The art or practice of managing balloons or voyaging in them.
The process of temporarily raising the value of a stock, as by fictitious sales.


baneberry ::: n. --> A genus (Actaea) of plants, of the order Ranunculaceae, native in the north temperate zone. The red or white berries are poisonous.

bantling ::: n. --> A young or small child; an infant. [Slightly contemptuous or depreciatory.]

baphomet ::: n. --> An idol or symbolical figure which the Templars were accused of using in their mysterious rites.

barium ::: n. --> One of the elements, belonging to the alkaline earth group; a metal having a silver-white color, and melting at a very high temperature. It is difficult to obtain the pure metal, from the facility with which it becomes oxidized in the air. Atomic weight, 137. Symbol, Ba. Its oxide called baryta.

barleybreak ::: n. --> An ancient rural game, commonly played round stacks of barley, or other grain, in which some of the party attempt to catch others who run from a goal.

barrack ::: n. --> A building for soldiers, especially when in garrison. Commonly in the pl., originally meaning temporary huts, but now usually applied to a permanent structure or set of buildings.
A movable roof sliding on four posts, to cover hay, straw, etc. ::: v. t.


barracoon ::: n. --> A slave warehouse, or an inclosure where slaves are quartered temporarily.

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

basi- ::: --> A combining form, especially in anatomical and botanical words, to indicate the base or position at or near a base; forming a base; as, basibranchials, the most ventral of the cartilages or bones of the branchial arches; basicranial, situated at the base of the cranium; basifacial, basitemporal, etc.

bawbling ::: a. --> Insignificant; contemptible.

bearish ::: a. --> Partaking of the qualities of a bear; resembling a bear in temper or manners.

beaucatcher ::: n. --> A small flat curl worn on the temple by women.

beauseant ::: n. --> The black and white standard of the Knights Templars.

bed ::: 1. A piece or part forming a foundation or base; a stratum. 2. The grave. 3. A sleeping-place generally; any extemporized resting place. 4. A piece or area of ground in a garden or lawn in which plants are grown. beds.

beggarly ::: a. --> In the condition of, or like, a beggar; suitable for a beggar; extremely indigent; poverty-stricken; mean; poor; contemptible.
Produced or occasioned by beggary. ::: adv. --> In an indigent, mean, or despicable manner; in the manner of a beggar.


beggar ::: n. --> One who begs; one who asks or entreats earnestly, or with humility; a petitioner.
One who makes it his business to ask alms.
One who is dependent upon others for support; -- a contemptuous or sarcastic use.
One who assumes in argument what he does not prove. ::: v. t.


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

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

belittle ::: v. t. --> To make little or less in a moral sense; to speak of in a depreciatory or contemptuous way.

bellow ::: v. --> To make a hollow, loud noise, as an enraged bull.
To bowl; to vociferate; to clamor.
To roar; as the sea in a tempest, or as the wind when violent; to make a loud, hollow, continued sound. ::: v. t. --> To emit with a loud voice; to shout; -- used with out.


BELLS. ::: Indicate the evening or attempt to open to the enmity and opposition to God, considered as an intense, impa- tient and perverse form of Love, is conceived as a possible means of realisation and salvation.

bench warrant ::: --> A process issued by a presiding judge or by a court against a person guilty of some contempt, or indicted for some crime; -- so called in distinction from a justice&

Besides these transcriptions or impresses the psychical vision receives thought Images and other forms created by constant activity of consciousaess in ourselves or in other human beings, and these may be according to the character of the activity, images of truth or falsehood or else mixed things, partly true, partly false, and may be too either mere shells and representa- tions or images inspired wth a temporary life and consciousness and, it may be, canjing in them in one way or another some kind of beneficent or maleficent action or some willed or unwilled effectiveness on our minds or vital being or through them e^'cn on the body. These transcriptions, impresses, thought images, life images, projections of the consciousness may also be representa- tions or creations not of the physical wxtrJd, but of vital, psychic or mental worlds beyond us, seen in our own minds or projected from other than human beings. And as there is this psychical vision of which some of the more cxremaf ana’ ordinary marrr- festaUons arc well enough known by the name of clairvoyance, so there is a psychical hearing and psychical touch, taste, smell

betty ::: n. --> A short bar used by thieves to wrench doors open.
A name of contempt given to a man who interferes with the duties of women in a household, or who occupies himself with womanish matters.
A pear-shaped bottle covered round with straw, in which olive oil is sometimes brought from Italy; -- called by chemists a Florence flask.


bilious ::: a. --> Of or pertaining to the bile.
Disordered in respect to the bile; troubled with an excess of bile; as, a bilious patient; dependent on, or characterized by, an excess of bile; as, bilious symptoms.
Choleric; passionate; ill tempered.


bison ::: n. --> The aurochs or European bison.
The American bison buffalo (Bison Americanus), a large, gregarious bovine quadruped with shaggy mane and short black horns, which formerly roamed in herds over most of the temperate portion of North America, but is now restricted to very limited districts in the region of the Rocky Mountains, and is rapidly decreasing in numbers.


bivouac ("s) ::: a temporary camp with shelters such as tents, as used by soldiers or mountaineers, often unprotected from an enemy.

bland ::: a. --> Mild; soft; gentle; smooth and soothing in manner; suave; as, a bland temper; bland persuasion; a bland sycophant.
Having soft and soothing qualities; not drastic or irritating; not stimulating; as, a bland oil; a bland diet.


blaspheme ::: to speak in an irreverent, contemptuous or disrespectful manner; curse; (esp. God, a divine being or sacred things).

blendwater ::: n. --> A distemper incident to cattle, in which their livers are affected.

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

blocking ::: p. pr. & vb. n. --> of Block ::: n. --> The act of obstructing, supporting, shaping, or stamping with a block or blocks.
Blocks used to support (a building, etc.) temporarily.


blower ::: n. --> One who, or that which, blows.
A device for producing a current of air; as: (a) A metal plate temporarily placed before the upper part of a grate or open fire. (b) A machine for producing an artificial blast or current of air by pressure, as for increasing the draft of a furnace, ventilating a building or shaft, cleansing gram, etc.
A blowing out or excessive discharge of gas from a hole or fissure in a mine.


blow-off ::: n. --> A blowing off steam, water, etc.; ::: adj. --> as, a blow-off cock or pipe.
An outburst of temper or excitement.


bold ::: n. --> Forward to meet danger; venturesome; daring; not timorous or shrinking from risk; brave; courageous.
Exhibiting or requiring spirit and contempt of danger; planned with courage; daring; vigorous.
In a bad sense, too forward; taking undue liberties; over assuming or confident; lacking proper modesty or restraint; rude; impudent.
Somewhat overstepping usual bounds, or conventional rules, as


booth ::: n. --> A house or shed built of boards, boughs, or other slight materials, for temporary occupation.
A covered stall or temporary structure in a fair or market, or at a polling place.


boottopping ::: n. --> The act or process of daubing a vessel&

bosh ::: n. --> Figure; outline; show.
Empty talk; contemptible nonsense; trash; humbug.
One of the sloping sides of the lower part of a blast furnace; also, one of the hollow iron or brick sides of the bed of a puddling or boiling furnace.
The lower part of a blast furnace, which slopes inward, or the widest space at the top of this part.
In forging and smelting, a trough in which tools and ingots


bougie ::: n. --> A long, flexible instrument, that is
A long slender rod consisting of gelatin or some other substance that melts at the temperature of the body. It is impregnated with medicine, and designed for introduction into urethra, etc.


bout ::: n. --> As much of an action as is performed at one time; a going and returning, as of workmen in reaping, mowing, etc.; a turn; a round.
A conflict; contest; attempt; trial; a set-to at anything; as, a fencing bout; a drinking bout.


bovine ::: a. --> Of or pertaining to the genus Bos; relating to, or resembling, the ox or cow; oxlike; as, the bovine genus; a bovine antelope.
Having qualities characteristic of oxen or cows; sluggish and patient; dull; as, a bovine temperament.


brash ::: a. --> Hasty in temper; impetuous.
Brittle, as wood or vegetables. ::: n. --> A rash or eruption; a sudden or transient fit of sickness.
Refuse boughs of trees; also, the clippings of hedges.
Broken and angular fragments of rocks underlying alluvial


brat ::: n. --> A coarse garment or cloak; also, coarse clothing, in general.
A coarse kind of apron for keeping the clothes clean; a bib.
A child; an offspring; -- formerly used in a good sense, but now usually in a contemptuous sense.
The young of an animal.
A thin bed of coal mixed with pyrites or carbonate of lime.


brick ::: n. --> A block or clay tempered with water, sand, etc., molded into a regular form, usually rectangular, and sun-dried, or burnt in a kiln, or in a heap or stack called a clamp.
Bricks, collectively, as designating that kind of material; as, a load of brick; a thousand of brick.
Any oblong rectangular mass; as, a brick of maple sugar; a penny brick (of bread).
A good fellow; a merry person; as, you &


broken ::: 1. Forcibly separated into two or more pieces; fractured. 2. Crushed in spirit or temper; discouraged; overcome. 3. Incomplete. 4. Interrupted disturbed; disconnected. 5. Torn; ruptured. (Also pp. of break.)

bromine ::: n. --> One of the elements, related in its chemical qualities to chlorine and iodine. Atomic weight 79.8. Symbol Br. It is a deep reddish brown liquid of a very disagreeable odor, emitting a brownish vapor at the ordinary temperature. In combination it is found in minute quantities in sea water, and in many saline springs. It occurs also in the mineral bromyrite.

brood ::: n. 1. Offspring; progeny; in one family. 2. A breed, species, group, kind or race with common qualities. v. 3. To think deeply on; dwell or meditate upon, contemplate. broods, brooded.

temperate ::: not excessive in degree, as things, qualities, etc.; moderate.

tempered ::: imparted strength or toughness to (steel or cast iron) by heating and cooling. Also fig.

tempest ::: 1. A violent windstorm, frequently accompanied by rain, snow, or hail. 2. Fig. Furious agitation, commotion, or tumult; an uproar. tempest"s, tempests".

temple ::: 1. A building or place dedicated to the worship of a deity or deities. 2. Fig. Something regarded as having within it a divine presence. temples, temple-door, temple-soil, temple-tower, rock-temple"s.

templed ::: like a temple or enclosed as in a temple.

temple ::: “In her unlit temple of eternity,”

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

tempst ::: a native English form of the verb, to tempt, now only in formal and poetic usage.

tempt ::: 1. To attract, appeal strongly to, or invite. 2. Disposed to do something. 3. To try, endeavour; attempt. 4. To entice or allure to do something often regarded as unwise, wrong, immoral or evil. tempts, tempted.

temptation ::: something that seduces or has the quality to allure or seduce. temptations.

tempting ::: alluring, inviting, enticing.

bullirag ::: n. --> To intimidate by bullying; to rally contemptuously; to badger.

burin ::: n. --> The cutting tool of an engraver on metal, used in line engraving. It is made of tempered steel, one end being ground off obliquely so as to produce a sharp point, and the other end inserted in a handle; a graver; also, the similarly shaped tool used by workers in marble.
The manner or style of execution of an engraver; as, a soft burin; a brilliant burin.


burlesque ::: a. --> Tending to excite laughter or contempt by extravagant images, or by a contrast between the subject and the manner of treating it, as when a trifling subject is treated with mock gravity; jocular; ironical. ::: n. --> Ludicrous representation; exaggerated parody; grotesque

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

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

butt ::: a person or thing that is the object of wit, ridicule, sarcasm, contempt.

butter ::: n. --> An oily, unctuous substance obtained from cream or milk by churning.
Any substance resembling butter in degree of consistence, or other qualities, especially, in old chemistry, the chlorides, as butter of antimony, sesquichloride of antimony; also, certain concrete fat oils remaining nearly solid at ordinary temperatures, as butter of cacao, vegetable butter, shea butter.
One who, or that which, butts.


butterwort ::: n. --> A genus of low herbs (Pinguicula) having simple leaves which secrete from their glandular upper surface a viscid fluid, to which insects adhere, after which the margin infolds and the insects are digested by the plant. The species are found mostly in the North Temperate zone.

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

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

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

byword ::: n. --> A common saying; a proverb; a saying that has a general currency.
The object of a contemptuous saying.


caducibranchiate ::: a. --> With temporary gills: -- applied to those Amphibia in which the gills do not remain in adult life.

caliph ::: n. --> Successor or vicar; -- a title of the successors of Mohammed both as temporal and spiritual rulers, now used by the sultans of Turkey.

calorie ::: n. --> The unit of heat according to the French standard; the amount of heat required to raise the temperature of one kilogram (sometimes, one gram) of water one degree centigrade, or from 0¡ to 1¡. Compare the English standard unit, Foot pound.

camper ::: n. --> One who lodges temporarily in a hut or camp.

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

candelabrum ::: n. --> A lamp stand of any sort.
A highly ornamented stand of marble or other ponderous material, usually having three feet, -- frequently a votive offering to a temple.
A large candlestick, having several branches.


canoe ::: n. --> A boat used by rude nations, formed of trunk of a tree, excavated, by cutting of burning, into a suitable shape. It is propelled by a paddle or paddles, or sometimes by sail, and has no rudder.
A boat made of bark or skins, used by savages.
A light pleasure boat, especially designed for use by one who goes alone upon long excursions, including portage. It it propelled by a paddle, or by a small sail attached to a temporary mast.


cantonment ::: n. --> A town or village, or part of a town or village, assigned to a body of troops for quarters; temporary shelter or place of rest for an army; quarters.

capitol ::: --> The temple of Jupiter, at Rome, on the Mona Capitolinus, where the Senate met.
The edifice at Washington occupied by the Congress of the United States; also, the building in which the legislature of State holds its sessions; a statehouse.


carcass ::: n. --> A dead body, whether of man or beast; a corpse; now commonly the dead body of a beast.
The living body; -- now commonly used in contempt or ridicule.
The abandoned and decaying remains of some bulky and once comely thing, as a ship; the skeleton, or the uncovered or unfinished frame, of a thing.
A hollow case or shell, filled with combustibles, to be


carpetbagger ::: n. --> An adventurer; -- a term of contempt for a Northern man seeking private gain or political advancement in the southern part of the United States after the Civil War (1865).

carrion ::: n. --> The dead and putrefying body or flesh of an animal; flesh so corrupted as to be unfit for food.
A contemptible or worthless person; -- a term of reproach. ::: a. --> Of or pertaining to dead and putrefying carcasses; feeding on carrion.


catafalque ::: n. --> A temporary structure sometimes used in the funeral solemnities of eminent persons, for the public exhibition of the remains, or their conveyance to the place of burial.

cella ::: n. --> The part inclosed within the walls of an ancient temple, as distinguished from the open porticoes.

cerinthian ::: n. --> One of an ancient religious sect, so called from Cerinthus, a Jew, who attempted to unite the doctrines of Christ with the opinions of the Jews and Gnostics.

cessation ::: n. --> A ceasing or discontinuance, as of action, whether temporary or final; a stop; as, a cessation of the war.

chalybean ::: a. --> Of or pertaining to the Chalybes, an ancient people of Pontus in Asia Minor, celebrated for working in iron and steel.
Of superior quality and temper; -- applied to steel.


chalybeous ::: a. --> Steel blue; of the color of tempered steel.

CHANGE OF NATURE. ::: The first step is to become cons- cious and separate from the old surface nature. For this rajasic vital nature temporary combination of vital movements. Behind is the true mental and vital being supported by the psychic. The true being is calm, wide, peaceful. By drawing back and becoming separate one creates the possibility of living in the peace of this inner Purusha and no longer identified with the surface Prakriti. Afterwards it will be much easier to change by the force of the psychic perception and the Peace and Power and Light from above the surface being.

chaplain ::: n. --> An ecclesiastic who has a chapel, or who performs religious service in a chapel.
A clergyman who is officially attached to the army or navy, to some public institution, or to a family or court, for the purpose of performing divine service.
Any person (clergyman or layman) chosen to conduct religious exercises for a society, etc.; as, a chaplain of a Masonic or a temperance lodge.


cherub ::: n. --> A mysterious composite being, the winged footstool and chariot of the Almighty, described in Ezekiel i. and x.
A symbolical winged figure of unknown form used in connection with the mercy seat of the Jewish Ark and Temple.
One of a order of angels, variously represented in art. In European painting the cherubim have been shown as blue, to denote knowledge, as distinguished from the seraphim (see Seraph), and in later art the children&


chesses ::: n. pl. --> The platforms, consisting of two or more planks doweled together, for the flooring of a temporary military bridge.

chill ::: adj. 1. Cold, often unpleasantly so; numbing. 2. Discouraging; dispiriting. 3. Unduly formal; unfriendly; unfeeling. v. 4. To lower in temperature; cool; make cold. 5. Fig. To depress (enthusiasm, etc.); discourage. chilled, chilling.

church ::: n. --> A building set apart for Christian worship.
A Jewish or heathen temple.
A formally organized body of Christian believers worshiping together.
A body of Christian believers, holding the same creed, observing the same rites, and acknowledging the same ecclesiastical authority; a denomination; as, the Roman Catholic church; the Presbyterian church.


churlishness ::: n. --> Rudeness of manners or temper; lack of kindness or courtesy.

circe ::: 1. In Classical Mythology. the enchantress represented by Homer as turning the companions of Odysseus into swine by means of a magic drink, therefore an alluring but dangerous temptress or temptation.

cit ::: n. --> A citizen; an inhabitant of a city; a pert townsman; -- used contemptuously.

Citta-suddhi (purification of the mental or moral habits form- ed in the citta) was preached by the yogins as a first movement towards realisation and they got by it the saintliness of the saint and the quietude of the sage but the transformation of the nature of which w« speak Is something more than that, and this trans- formation does not come by contemplation alone.

clamp ::: n. --> Something rigid that holds fast or binds things together; a piece of wood or metal, used to hold two or more pieces together.
An instrument with a screw or screws by which work is held in its place or two parts are temporarily held together.
A piece of wood placed across another, or inserted into another, to bind or strengthen.
One of a pair of movable pieces of lead, or other soft material, to cover the jaws of a vise and enable it to grasp without


clan ::: n. --> A tribe or collection of families, united under a chieftain, regarded as having the same common ancestor, and bearing the same surname; as, the clan of Macdonald.
A clique; a sect, society, or body of persons; esp., a body of persons united by some common interest or pursuit; -- sometimes used contemptuously.


clap ::: v. t. --> To strike; to slap; to strike, or strike together, with a quick motion, so, as to make a sharp noise; as, to clap one&

clemency ::: n. --> Disposition to forgive and spare, as offenders; mildness of temper; gentleness; tenderness; mercy.
Mildness or softness of the elements; as, the clemency of the season.


clement ::: a. --> Mild in temper and disposition; merciful; compassionate.

climate ::: v. i. --> One of thirty regions or zones, parallel to the equator, into which the surface of the earth from the equator to the pole was divided, according to the successive increase of the length of the midsummer day.
The condition of a place in relation to various phenomena of the atmosphere, as temperature, moisture, etc., especially as they affect animal or vegetable life.
To dwell.


cloud ::: n. --> A collection of visible vapor, or watery particles, suspended in the upper atmosphere.
A mass or volume of smoke, or flying dust, resembling vapor.
A dark vein or spot on a lighter material, as in marble; hence, a blemish or defect; as, a cloud upon one&


clubhaul ::: v. t. --> To put on the other tack by dropping the lee anchor as soon as the wind is out of the sails (which brings the vessel&

coalition ::: a combination or alliance, esp. a temporary one between persons, factions, states.

coalition ::: n. --> The act of coalescing; union into a body or mass, as of separate bodies or parts; as, a coalition of atoms.
A combination, for temporary purposes, of persons, parties, or states, having different interests.


cotemporaneous ::: a. --> Living or being at the same time; contemporaneous.

cotemporaries ::: pl. --> of Cotemporary

cotemporary ::: a. --> Living or being at the same time; contemporary. ::: n. --> One who lives at the same time with another; a contemporary.

cockney ::: n. --> An effeminate person; a spoilt child.
A native or resident of the city of London; -- used contemptuously. ::: a. --> Of or relating to, or like, cockneys.


coetanean ::: n. --> A person coetaneous with another; a contemporary.

coetaneous ::: a. --> Of the same age; beginning to exist at the same time; contemporaneous.

coeval ::: 1. Of the same era, period or age. 2. A contemporary.

coeval ::: n. --> Of the same age; existing during the same period of time, especially time long and remote; -- usually followed by with.
One of the same age; a contemporary.


coevals ::: persons belonging to the same age or generation; contemporaries.

coexistence ::: n. --> Existence at the same time with another; -- contemporary existence.

cogitation ::: n. --> The act of thinking; thought; meditation; contemplation.

cogitative ::: a. --> Possessing, or pertaining to, the power of thinking or meditating.
Given to thought or contemplation.


coincident ::: a. --> Having coincidence; occupying the same place; contemporaneous; concurrent; -- followed by with. ::: n. --> One of two or more coincident events; a coincidence.

coincide ::: n. --> To occupy the same place in space, as two equal triangles, when placed one on the other.
To occur at the same time; to be contemporaneous; as, the fall of Granada coincided with the discovery of America.
To correspond exactly; to agree; to concur; as, our aims coincide.


cold ::: n. --> Deprived of heat, or having a low temperature; not warm or hot; gelid; frigid.
Lacking the sensation of warmth; suffering from the absence of heat; chilly; shivering; as, to be cold.
Not pungent or acrid.
Wanting in ardor, intensity, warmth, zeal, or passion; spiritless; unconcerned; reserved.
Unwelcome; disagreeable; unsatisfactory.


columnated ::: a. --> Having columns; as, columnated temples.

co-meddle ::: v. t. --> To mix; to mingle, to temper.

commandery ::: n. --> The office or rank of a commander.
A district or a manor with lands and tenements appertaining thereto, under the control of a member of an order of knights who was called a commander; -- called also a preceptory.
An assembly or lodge of Knights Templars (so called) among the Freemasons.
A district under the administration of a military commander or governor.


commode ::: n. --> A kind of headdress formerly worn by ladies, raising the hair and fore part of the cap to a great height.
A piece of furniture, so named according to temporary fashion
A chest of drawers or a bureau.
A night stand with a compartment for holding a chamber vessel.
A kind of close stool.


commodore ::: n. --> An officer who ranks next above a captain; sometimes, by courtesy, the senior captain of a squadron. The rank of commodore corresponds with that of brigadier general in the army.
A captain commanding a squadron, or a division of a fleet, or having the temporary rank of rear admiral.
A title given by courtesy to the senior captain of a line of merchant vessels, and also to the chief officer of a yachting or rowing club.


commorancy ::: n. --> A dwelling or ordinary residence in a place; habitation.
Residence temporarily, or for a short time.


commorant ::: n. --> Ordinarily residing; inhabiting.
Inhabiting or occupying temporarily.
A resident.


communism ::: n. --> A scheme of equalizing the social conditions of life; specifically, a scheme which contemplates the abolition of inequalities in the possession of property, as by distributing all wealth equally to all, or by holding all wealth in common for the equal use and advantage of all.

companion ::: n. --> One who accompanies or is in company with another for a longer or shorter period, either from choice or casually; one who is much in the company of, or is associated with, another or others; an associate; a comrade; a consort; a partner.
A knight of the lowest rank in certain orders; as, a companion of the Bath.
A fellow; -- in contempt.
A skylight on an upper deck with frames and sashes of


compassionate ::: a. --> Having a temper or disposition to pity; sympathetic; merciful.
Complaining; inviting pity; pitiable. ::: v. t. --> To have compassion for; to pity; to commiserate; to sympathize with.


compatibility ::: n. --> The quality or power of being compatible or congruous; congruity; as, a compatibility of tempers; a compatibility of properties.

complacent ::: a. --> Self-satisfied; contented; kindly; as, a complacent temper; a complacent smile.

complexion ::: n. --> The state of being complex; complexity.
A combination; a complex.
The bodily constitution; the temperament; habitude, or natural disposition; character; nature.
The color or hue of the skin, esp. of the face.
The general appearance or aspect; as, the complexion of the sky; the complexion of the news.


complier ::: n. --> One who complies, yields, or obeys; one of an easy, yielding temper.

composure ::: n. --> The act of composing, or that which is composed; a composition.
Orderly adjustment; disposition.
Frame; make; temperament.
A settled state; calmness; sedateness; tranquillity; repose.
A combination; a union; a bond.


compounder ::: n. --> One who, or that which, compounds or mixes; as, a compounder of medicines.
One who attempts to bring persons or parties to terms of agreement, or to accomplish, ends by compromises.
One who compounds a debt, obligation, or crime.
One at a university who pays extraordinary fees for the degree he is to take.
A Jacobite who favored the restoration of James II, on


conatus ::: n. --> A natural tendency inherent in a body to develop itself; an attempt; an effort.

contemperate ::: v. t. --> To temper; to moderate.

contemperation ::: n. --> The act of tempering or moderating.
Proportionate mixture or combination.


contemperature ::: n. --> The condition of being tempered; proportionate mixture; temperature.

contemper ::: v. t. --> To modify or temper; to allay; to qualify; to moderate; to soften.

contemplance ::: n. --> Contemplation.

contemplant ::: a. --> Given to contemplation; meditative.

contemplated ::: imp. & p. p. --> of Contemplate

Contemplate, for a moment, this wondrous reply in six lines, of Satyavan to his father’s gentle scolding of Savitri.”at noon leaving this house of clay”, for in the epic his death in the forest takes place at noon, not a departure of an early morning soul or one who leaves enfolded in the dark rooms of night, but at a time when the sun is at its most brilliant, showering the earth with light.

contemplate ::: v. t. --> To look at on all sides or in all its bearings; to view or consider with continued attention; to regard with deliberate care; to meditate on; to study.
To consider or have in view, as contingent or probable; to look forward to; to purpose; to intend. ::: v. i.


contemplating ::: p. pr. & vb. n. --> of Contemplate

contemplation ::: n. --> The act of the mind in considering with attention; continued attention of the mind to a particular subject; meditation; musing; study.
Holy meditation.
The act of looking forward to an event as about to happen; expectation; the act of intending or purposing.


contemplatist ::: n. --> A contemplator.

contemplative ::: a. --> Pertaining to contemplation; addicted to, or employed in, contemplation; meditative.
Having the power of contemplation; as, contemplative faculties. ::: n. --> A religious or either sex devoted to prayer and


contemplatively ::: adv. --> With contemplation; in a contemplative manner.

contemplativeness ::: n. --> The state of being contemplative; thoughtfulness.

contemplator ::: n. --> One who contemplates.

contemporaneity ::: n. --> The state of being contemporaneous.

contemporaneous ::: a. --> Living, existing, or occurring at the same time; contemporary.

contemporaneously ::: adv. --> At the same time with some other event.

contemporaries ::: pl. --> of Contemporary

contemporariness ::: n. --> Existence at the same time; contemporaneousness.

contemporary ::: a. --> Living, occuring, or existing, at the same time; done in, or belonging to, the same times; contemporaneous.
Of the same age; coeval. ::: n. --> One who lives at the same time with another; as, Petrarch and Chaucer were contemporaries.


contemptibility ::: n. --> The quality of being contemptible; contemptibleness.

contemptible ::: a. --> Worthy of contempt; deserving of scorn or disdain; mean; vile; despicable.
Despised; scorned; neglected; abject.
Insolent; scornful; contemptuous.


contemptibleness ::: n. --> The state or quality of being contemptible, or of being despised.

contemptibly ::: adv. --> In a contemptible manner.

contempt ::: n. --> The act of contemning or despising; the feeling with which one regards that which is esteemed mean, vile, or worthless; disdain; scorn.
The state of being despised; disgrace; shame.
An act or expression denoting contempt.
Disobedience of the rules, orders, or process of a court of justice, or of rules or orders of a legislative body; disorderly, contemptuous, or insolent language or behavior in presence of a court,


contempt ::: the feeling or attitude of regarding someone or something as inferior, base, or worthless; scorn.

contemptuous ::: a. --> Manifesting or expressing contempt or disdain; scornful; haughty; insolent; disdainful.

contemptuously ::: adv. --> In a contemptuous manner; with scorn or disdain; despitefully.

contemptuous ::: manifesting or feeling contempt; scornful. contemptuously.

contemptuousness ::: n. --> Disposition to or manifestion of contempt; insolence; haughtiness.

conciator ::: a. --> The person who weighs and proportions the materials to be made into glass, and who works and tempers them.

condensation ::: n. --> The act or process of condensing or of being condensed; the state of being condensed.
The act or process of reducing, by depression of temperature or increase of pressure, etc., to another and denser form, as gas to the condition of a liquid or steam to water.
A rearrangement or concentration of the different constituents of one or more substances into a distinct and definite compound of greater complexity and molecular weight, often resulting in


condition ::: n. --> Mode or state of being; state or situation with regard to external circumstances or influences, or to physical or mental integrity, health, strength, etc.; predicament; rank; position, estate.
Essential quality; property; attribute.
Temperament; disposition; character.
That which must exist as the occasion or concomitant of something else; that which is requisite in order that something else should take effect; an essential qualification; stipulation; terms


confederate ::: a. --> United in a league; allied by treaty; engaged in a confederacy; banded together; allied.
Of or pertaining to the government of the eleven Southern States of the United States which (1860-1865) attempted to establish an independent nation styled the Confederate States of America; as, the Confederate congress; Confederate money. ::: n.


conquer ::: v. t. --> To gain or acquire by force; to take possession of by violent means; to gain dominion over; to subdue by physical means; to reduce; to overcome by force of arms; to cause to yield; to vanquish.
To subdue or overcome by mental or moral power; to surmount; as, to conquer difficulties, temptation, etc.
To gain or obtain, overcoming obstacles in the way; to win; as, to conquer freedom; to conquer a peace.


consideration ::: n. --> The act or process of considering; continuous careful thought; examination; contemplation; deliberation; attention.
Attentive respect; appreciative regard; -- used especially in diplomatic or stately correspondence.
Thoughtful or sympathetic regard or notice.
Claim to notice or regard; some degree of importance or consequence.
The result of delibration, or of attention and


considering ::: thinking carefully about, esp. in order to make a decision; contemplating; reflecting on.

consistorian ::: a. --> Pertaining to a Presbyterian consistory; -- a contemptuous term of 17th century controversy.

contemningly ::: adv. --> Contemptuously.

contemning ::: treating or regarding with disdain, scorn, or contempt.

contemn ::: v. t. --> To view or treat with contempt, as mean and despicable; to reject with disdain; to despise; to scorn.

continent ::: a. --> Serving to restrain or limit; restraining; opposing.
Exercising restraint as to the indulgence of desires or passions; temperate; moderate.
Abstaining from sexual intercourse; exercising restraint upon the sexual appetite; esp., abstaining from illicit sexual intercourse; chaste.
Not interrupted; connected; continuous; as, a continent fever.


continently ::: adv. --> In a continent manner; chastely; moderately; temperately.

contretemps ::: n. --> An unexpected and untoward accident; something inopportune or embarrassing; a hitch.

contumacy ::: n. --> Stubborn perverseness; pertinacious resistance to authority.
A willful contempt of, and disobedience to, any lawful summons, or to the rules and orders of court, as a refusal to appear in court when legally summoned.


contumelious ::: a. --> Exhibiting contumely; rudely contemptuous; insolent; disdainful.
Shameful; disgraceful.


contumely ::: n. --> Rudeness compounded of haughtiness and contempt; scornful insolence; despiteful treatment; disdain; contemptuousness in act or speech; disgrace.

convection ::: n. --> The act or process of conveying or transmitting.
A process of transfer or transmission, as of heat or electricity, by means of currents in liquids or gases, resulting from changes of temperature and other causes.


conversative ::: a. --> Relating to intercourse with men; social; -- opposed to contemplative.

cool-headed ::: a. --> Having a temper not easily excited; free from passion.

coquetry ::: n. --> Attempts to attract admiration, notice, or love, for the mere gratification of vanity; trifling in love.

coquet ::: v. t. --> To attempt to attract the notice, admiration, or love of; to treat with a show of tenderness or regard, with a view to deceive and disappoint. ::: v. i. --> To trifle in love; to stimulate affection or interest; to play the coquette; to deal playfully instead of seriously; to play

corpse ::: n. --> A human body in general, whether living or dead; -- sometimes contemptuously.
The dead body of a human being; -- used also Fig.


cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine

"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga

"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga

"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*


costard ::: n. --> An apple, large and round like the head.
The head; -- used contemptuously.


countercaster ::: n. --> A caster of accounts; a reckoner; a bookkeeper; -- used contemptuously.

courted ::: 1. Endeavoured to win favour with. 2. Tried to gain the love or affections of. 3. Attempted to gain (applause, favour, a decision, etc.).

**curled** ::: 1. Formed into a coiled or spiral shape. 2. Bent or raised the upper lip slightly on one side, as an expression of contempt or scorn. foam-curled.

cynic ::: 1. A person who believes all people are motivated by selfishness and whose outlook is scornfully and often habitually negative. 2. *adj. *Bitterly or sneeringly distrustful, contemptuous, or pessimistic.

DARSHAN. ::: ScU*revclation of the Deity to the devotee. It is an unveiling of his presence temporary or permanent, and may come as a vision or may come as a close feeling of his presence which is more intimate than sight and a frequent or constant communication with him ; that happens by the deepen- ing of the being into its inner self and growth of consciousness or by growth of the intensity of bhakti. When the crust of external consciousness is sufficiently broken by the pressure of increasing and engrossing bhakti, the contact comes.

dazzling ::: 1. Shining intensely, so bright as to blind someone temporarily. 2. Fig. Extremely clever, attractive, or impressive; brilliant; amazing.

delight ::: “… the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d’être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

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

despised ::: regarded with contempt, distaste, disgust, or disdain; scorned; loathed.

destiny ::: “Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One’s spiritual destiny is then the divine election which ensures the future.” Letters on Yoga

DESTINY. ::: Destiny in the ripd sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and detenmning the present attempts and their future results. But as soon as one enters the path of spiri- tual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher

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

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

DHYAI^A . Meditation ; contemplation ; inner concentration of the consciousness ; going inside in samadhi ; prolonged absorp- tion of the mind in the object of concentration.

::: "Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

“Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

disdainful ::: expressive of disdain; scornful and contemptuous.

disdain ::: n. 1. A feeling of contempt for anything regarded as unworthy; haughty contempt; scorn. v. 2. To look upon or treat with contempt; despise; scorn. disdained, disdaining.

disrupt ::: 1. To cause disorder or turmoil in. 2. To destroy, usually temporarily, the normal continuance or unity of; interrupt. 3. To break apart. disrupted.

Divine creates the temporal world out of the timeless existence and conceals its reality behind its phenomena.

earth ::: 1. The realm of mortal existence; the temporal world. 2. The softer, friable part of land; soil, especially productive soil. **Earth, earth"s, earth-beauty"s, earth-being"s, earth-beings, earth-bounds, earth-bride, earth-fact, earth-force, Earth-Goddess, earth-hearts, earth-habit"s, earth-heart, earth-instruments, earth-kind, earth-life, earth-light, earth-made, earth-matter"s, earth-mind, earth-mind"s, earth-myth, earth-nature, earth-nature"s, Earth-Nature"s, earth-nursed, earth-pain, Earth-plasm, earth-poise, earth-scene, earth-scene"s, earth-seat, earth-shapes, earth-stage, earth-stuff, earth-time, earth-time"s, earth-use, earth-vision, earth-ways, summer-earth.

eclipse ::: n. **1. A temporary or permanent dimming or cutting off of light. 2. A fall into obscurity or disuse; a decline. v. 3. To obscure; darken. eclipsed, eclipsing.**

ecstasy ::: 1. Intense joy or delight. 2. A state of exalted emotion so intense that one is carried beyond thought. 3. Used by mystical writers as the technical name for the state of rapture in which the body was supposed to become incapable of sensation, while the soul was engaged in the contemplation of divine things. 4. The trance, frenzy, or rapture associated with mystic or prophetic exaltation. Ecstasy, ecstasy"s, ecstasies, ecstasied, self-ecstasy, strange-ecstasied.

endeavour ::: a strenuous effort; attempt.

Entire physical retirement is seWom heafthy,' aMougft a tempo- rary retirement is often helpfuL But the main thing is the inner detachment and complete tnniing to the Divine. ‘

EPILEPSY. ::: Epilepsy is not possession ; it is an attack or at most a temporary seizure. Insanity always indicates posses- sion. The hereditary conditions create a predisposition. It is not possible for a vital Force or Being to invade or take possession unless there are doors open for it to enter. The door may be a vital consent or affinity or a physical defect in the being.

fight ::: n. 1. Fig. A confrontation between opposing groups in which each attempts to harm or gain power over the other, as with bodily force or weapons. fights. v. 2. To contend with physically or in battle; attempt to defend oneself against or to subdue, defeat, or destroy an adversary. fighting, fought.

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

“… for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind’s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine

genius ::: “Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature’s] evolution.” The Synthesis of Yoga

GENIUS. ::: Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind.

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

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

grain ::: fig. Quality, nature, temper; inclination, tendency. 2. The smallest possible amount or size of anything. 3. Small hard seeds, esp. the seeds of food plants such as wheat, corn, rye, oats, rice, or millet; the plants themselves whether reaped or standing. grains.

grapple ::: n. **1. A struggle or contest in which the participants attempt to clutch or grip each other. v. 2. To try to deal with a problem, etc. grappled.**

grimacing ::: making a sharp contortion of the face expressive of pain, contempt, or disgust.

"If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass.” The Life Divine*

“If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass.” The Life Divine

If you open yourself on one side or in one part to the Truth and on another side are constantly opening the gates to hostile forces, it is vain to expect that the divine Grace will abide with you. You must keep the temple clean if you wish to instal there the living Presence.

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 — 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 — 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 — 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, — 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 — 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, — 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, — that is the seventh, the practical ignorance.


  In Classical Mythology. the enchantress represented by Homer as turning the companions of Odysseus into swine by means of a magic drink, therefore an alluring but dangerous temptress or temptation.

indignity ::: slighting or contemptuous treatment; humiliating affront, insult or injury.

Indirect hostile attaclcs arc done through covert suggestions, half-truth, half-falsehood, attempts to represent the falsehood in the garb of the Divine Truth or to raix the lower consciousness cleverly with the higher. Their attempt is to mislead by guile rather than to conquer by force.

"In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world, — those are only crude appearances, — it is an attempt to grow into the divine nature.” The Human Cycle

“In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world,—those are only crude appearances,—it is an attempt to grow into the divine nature.” The Human Cycle

inflexible ::: 1. Unyielding in purpose, principle, or temper; immovable. 2. Not permitting change or variation; unalterable.

INNER GUIDE. ::: The supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us. He dis- closes progressively in us his own nature of freedom, bliss, love, power, immortal being. He has no method and every method.

His system is a natural organisation of the highest processes and movements of which the nature is capable. In his yoga there is nothing too small to be used and nothing too great to be attempted. This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims.


insolence ::: contemptuously rude or impertinent behavior or speech.

insult ::: an insolent or contemptuously rude action or remark; affront.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


interim ::: belonging to, serving during, or taking place during an intermediate interval of time; temporary.

In the clay temple of terrestrial life.

intoxicating ::: affecting temporarily with diminished physical and mental control by means of alcoholic liquor, a drug, or another substance.

investigate ::: to search out and examine the particulars of in an attempt to learn the facts about something hidden, unique, or complex.

invite ::: 1. To attract, allure, entice, or tempt. 2. Fig. To bring on or call forth (something) or encourage (it) to come. inviting.

It but no contempt or nefelect cither of the material part of our nature «

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

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

It is not meditation (thinking with the mind) but a concentra- tion or turning of the consciousness that is important, — and that can happen in work, in writing, in any kind of action as well as in sitting down to contemplate.

Jhumur: “Law is capital, it has to be! It is a very powerful dominating force, a force of resistance, a force of refusal, whatever in us denies the acceptance of light. If this law were not there then there would be an immediate rising into the light and there would be perhaps no play of the manifestation. For a long time there was a kind of a backward pull for each forward attempt so that you would have to work your way up from below and these lower levels have their very strong demands or pulls to resist. Slowly you have to take up all these movements and rise, otherwise the spirit would have risen really without any restriction and that would not have been what the divine intention was, to manifest here in the inconscient, the Divine.”

Jhumur: “We have legends, the Greek legends and the Indian legends of the divine child, either Krishna or Hercules, who is also a son of Zeus, and there are attempts to kill the child in his cradle. I think this is a reference to the supreme force that even in its most latent and seed form is still the supreme force and can’t be destroyed.”

". . . knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.” The Synthesis of Yoga

“… knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.” The Synthesis of Yoga

lapse ::: 1. An accidental or temporary decline or deviation from an expected or accepted condition or state; a temporary falling or slipping from a previous standard. 2. A gradual decline or a drop to a lower degree, condition, or state. 3. A gradual deterioration or decline; regression. 4. The act of falling, slipping, sliding, etc. slowly or by degrees. lapsed, lapsing, far-lapsing.

leaps at ::: leaps towards, attempts to seize eagerly.

lend ::: 1. To give, grant or add (a quality) to. 2. To contribute or impart. 3. To give temporarily; let have for a limited time. lends, lent, lending.

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

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

linger ::: 1. To be slow in leaving, especially out of reluctance; tarry. 2. To be tardy in acting; procrastinate. 3. To remain present although waning or gradually dying. 4. To dwell in contemplation, thought, or enjoyment. lingers, lingered, lingering.

lull ::: 1. To soothe or quiet. 2. To put to sleep or rest by soothing means. 3. To temporarily calm, quiet, or still. lulled.

lure ::: n. 1. Something that tempts or attracts with the promise of pleasure or reward. lures. v. 2. To attract, tempt, entice. lures, lured, luring.

Madhav: “the poet uses the word ‘tenant’ to hint that Aswapathi’s presence on earth was only temporary; he was not a permanent resident of the earth; he was someone from above, from elsewhere, tenanting this little plot of earth for a particular purpose.” Sat-Sang Vol. VIII

Madhav: “The word temple is to convey the sense that there is something holy, something sacred. Even in the Inconscient there is the Divine Presence.” Sat-Sang Talk 7/7/91

makeshift ::: suitable as a temporary or expedient substitute often inferior.

"Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

“Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

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

meditates ::: engages in contemplation; muses over or reflects upon. meditating.

Meditation is the easiest process for the human mind, but the narrtyftest in its results ; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits.

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

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

mild ::: 1. Gentle or temperate in character, climate, behaviour, etc. 2. Gentle or kind in disposition, manners, or behavior. 3. Warm and full of sunshine; pleasant.

mine ::: n. 1. An excavation in the earth from which ore or minerals can be extracted. v. 2. To remove something from its source without attempting to replenish it. (All other references are to mine as: belonging to me.)

miserable ::: of wretched quality or character; contemptible, despicable.

mislaid ::: lost temporarily; especially put in an unaccustomed or forgotten place, misplaced.

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

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

MORALITY. ::: A part of the ordinary life t it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind ; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.

muse ::: n. 1. A state of abstraction or contemplation; reverie. 2. The goddess or the power regarded as inspiring a poet, artist, thinker, or the like. musings, musers. *v. 3. To be absorbed in one"s thoughts; engage in meditation. 4. To consider or say thoughtfully. mused, musing. adj. *mused. 5. Perplexed, bewildered, bemused. musing. 6. Being absorbed in thoughts; reflecting deeply; contemplating; engaged in meditation. muse-lipped.

n. **1. A manner of walking or running. 2. Fig. The relative speed of progress or change. 3. A rate of activity, progress, growth, performance; tempo. 4. Fig. The rate of speed at which an activity or movement proceeds. v. 5. To walk with slow regular strides. 6. To walk with regular slow or fast paces or steps. paces, paced, pacing.**

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

Nature, of all that is not obvious on the surface. It attempts the discoveiy of the secret ktws of mind and mental energy, the secret laws of life and life-energy, the secret laws of subtle-'

not tempted; unassailed by temptation.

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

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

not tried; not attempted, proved, or tested.

orchid ::: any terrestrial or epiphytic plant of the family Orchidaceae, of temperate and tropical regions, having usually showy flowers.

or troubled or depressed or despondent, to go on with a steady faith in the Divine’s Will. But equality docs not include inert acceptance. If, for instance, then? is a temporary failure of some endeavour in the sadhana, one has to keep equality, not to be troubled or despondent, but one has not to accept the failure as an indication of the Divine Will and give up the endeavour. You ought rather to find out the reason and mean- ing of the failure and go forward in faith towards victory.

"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

“Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

paltry ::: utterly worthless; petty, insignificant, trifling; contemptible, despicable; insultingly small.

parked ::: 1. Placed or left temporarily. 2. Stationed in one place. 3. Enclosed in, or as in a park.

personality ::: “Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface,—it is not the self in its abiding reality.” The Life Divine

Person first overshadows as an influence, then enters into the centres one after the other, sometimes in the same form, some- times in different forms, then takes up all the nature and its actions. An incarnation is destined, is chosen for you ; the human person cannot choose or create an incarnation for himself by his own personal will. To attempt it is to invite a spiritual disaster.

PHOTOGRAPH. ::: The photograph is a vehicle only ; but if you have the right consciousness, then you can bring something of the living being into it or become aware of the being for which it stands and can make it a means of contact. It is like the prSijaprati^ha in the image in the temple.

POSITIVE AND NEGATIVE. ::: The negative part is tempo- raiy and transitional and will riisappear, the positive alone counts for the ideal and for the future.

POSSESSION. ::: The first attempt of the possessing entity is to separate the person from his psychic and it is that that creates the struggle.

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

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

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

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

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

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

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

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

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

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

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

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

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

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

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


pronunciamentos ::: Tempests’ pronunciamentos claimed the sky

provisional ::: providing or serving for the time being only; existing only until permanently or properly replaced; temporary.

pylons ::: monumental gateways in the form of a pair of truncated pyramids serving as entrances to ancient Egyptian temples.

"Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

“Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

rest ::: n. 1. A state of repose, quiescence, or inactivity. 2. Relief or freedom, esp. from anything that wearies, troubles, or disturbs. 3. Mental or emotional or spiritual tranquillity. 4. Termination or absence of motion. 5. The repose of death. v. 6. To cease motion, work, or activity. 7. To be, become, or remain temporarily still, quiet, or inactive. 8. To be present; dwell; linger (usually followed by on or upon). 9. To depend or rely on. rests, rested, resting.

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

ridicule (‘s) ::: words or actions intended to evoke contemptuous laughter at or feelings toward a person or thing.

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

rock ::: 1. Relatively hard, naturally formed mineral or petrified matter; stone. 2. A boulder or large stone. 3. One that is similar to or suggestive of a mass of stone in stability, firmness, or dependability. 4. Something resembling or suggesting a rock. rocks, rock-doors, rock-edicts, rock-gate"s, rock-hewn, rock-temple"s, pillar-rocks.

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

scorn ::: open or unqualified contempt; disdain.

scorn ::: to reject, refuse, or ignore with contempt or disdain. scorns, scorned

seasons ::: one of the four natural divisions of the year, spring, summer, fall and winter, in the North and South Temperate zones. Each season, beginning astronomically at an equinox or solstice, is characterized by specific meteorological or climatic conditions.

secular ::: of or pertaining to worldly things or to things that are not regarded as religious, spiritual or sacred; temporal.

SELF-ESTEEM. ::: A very strong self-esteem and a self- righteous spirit stand in the way of pedcction and constitute a very serious obstacle. So long as a sadhaka has that, the attempt of the Truth to manliest in him wiD always be baffled by his changing it into mental and \^tal constructions which distort it, turn it into ineffective haJf-lruib, even make truth itself a source of error.

series ::: a group or a number of related or similar things, events, etc. arranged or occurring in temporal, spatial, or other order or succession; sequence.

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

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

shrine ::: n. 1. Any structure or place consecrated or devoted to some saint, holy person, or deity, as an alter, chapel, church, or temple. shrines. v. 2. To enshrine. shrines, shrined.

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. …

siren ::: Classical Mythol. One of several fabulous sea nymphs, part woman, part bird, who were supposed to lure sailors to destruction by their enchanting singing. Fig. One who, or that which, sings sweetly, charms, allures, or deceives, like the Sirens. (Sri Aurobindo uses the word in its adjectival sense: Seductive, tempting.)

siren ::: classical Mythol. One of several fabulous sea nymphs, part woman, part bird, who were supposed to lure sailors to destruction by their enchanting singing. Fig. One who, or that which, sings sweetly, charms, allures, or deceives, like the Sirens. (Sri Aurobindo uses the word in its adjectival sense: Seductive, tempting.)

sleet-drift ::: a drift of snow which has been partially thawed by falling through an atmosphere of a temperature a little above freezing-point, usually accompanied by rain or snow.

softness ::: 1. Mildness and gentleness. 2. A display of gentleness, mildness and even-temperedness.

soil ::: 1. The top layer of the earth"s surface. 2. A particular kind of earth or ground such as sandy soil. 3. Any place or condition providing the opportunity for growth or development. 4. A country, land, or region, esp. one"s native land. temple-soil.

sojourned ::: stayed or resided temporarily at a place. sojourns.

sojourner ::: a temporary resident; a visitor.

Sometimes it comes of itself with the deepening of the conscious- ness by bhakti or otherwise, sometimes it comes by practice — a sort of referring the matter and listening for the answer. It does not mean that the answer comes necessarily in the shape of words, spoken or unspoken, though it does sometimes or for some it can take any shape. The main difficulty for many is to be sure of the right answer. For that it is necessary to be able to contact the consciousness of the Guru inwardly — that comes best by bhakti. Otherwise, the attempt to get the feeling from within by practice may become a delicate and ticklish job.

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

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

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

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

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

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

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

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

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

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

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



spurned ::: rejected disdainfully or contemptuously; scorned.

Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga

Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine

Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga

Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine

*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

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

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

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

tabernacle ::: 1. Any place or house of worship. 2. A temple, often the human body as a dwelling place for the soul.

Tehmi: “Muse here is contemplation.”

Temporary possession of people by vital beings who sometimes pretend to be departed relatives, etc.

"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*

“The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one’s own greater reality. All things in fact begin to change their nature and appearance; one’s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one’s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces—for they too are part of the cosmic consciousness—and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in—the nature.” Letters on Yoga

"The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human

“The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human

"The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita

“The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita

The hostiles when they cannot break the yoga by positive means, by positive temptations or vital outbreaks, are quite will- ing to do it negatively ; first by depression, then by refusal at once of ordinary life and of sadhana.

  The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body – they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don"t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!

The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body—they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don’t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!

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

There are two words used in English to express the Indian idea of dhyana, * meditation ’ and ‘ contemplation ’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the know- ledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana, for the principle of dh)ona is mental concentration whether in thought, vision or knowledge. There are other forms of dhyana. You stand back from your thoughts, let them occur in your mind as they will and simply observe them and see what they are. This may be called concentration in self-observation.

“There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga

“There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” The Synthesis of Yoga

"The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine

“The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine

  "The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement but fruits of the soul"s inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple.” *The Foundations of Indian Culture

“The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement but fruits of the soul’s inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple.” The Foundations of Indian Culture

"The text of the Veda which we possess has remained uncorrupted for over two thousand years. It dates, so far as we know, from that great period of Indian intellectual activity, contemporaneous with the Greek efflorescence, but earlier in its beginnings, which founded the culture and civilisation recorded in the classical literature of the land.” The Secret of the Veda

“The text of the Veda which we possess has remained uncorrupted for over two thousand years. It dates, so far as we know, from that great period of Indian intellectual activity, contemporaneous with the Greek efflorescence, but earlier in its beginnings, which founded the culture and civilisation recorded in the classical literature of the land.” The Secret of the Veda

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

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

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

This yoga is a spiritual battle ; hs sery attempt raises all sorts of adverse forces and one must be ready to face difficulties, suflerinss, reverses of aU sorts in a calm unflinching spirit The difficulties that come are orders and tests and if one meets them in the right spirit one comes out stronar and spirituaUj* pmrer and greater. No misfortui^ can come, the adverse forces cannot touch or be victorioas nnless there is some defect in oneself.

thoughtful ::: 1. Pensive; reflective. 2. Exhibiting or characterized by careful thought. 3. Considerate in the treatment of other people. 4. Engrossed in thought; contemplative; meditative.

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

Trance and illness ::: The violent breaking of a trance might have a bad result, though It would not necessarily produce a disaster. But there is the possibility that If the conscious being goes out of the body in an absoluely complete trance, the thread which connects it with the body might be broken or else cut by some adverse force and it would not be able to return into the physical frame. Apart from any such fatal possibility there might be a shock which might produce a temporary disorder or even some kind of lesion ; as a rule, however, a shock would be the only consequence.

transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**


transitory ::: existing or lasting only a short time; short-lived or temporary.

truce ::: a temporary cessation or suspension of hostilities by agreement of the opposing sides; an armistice.

try ::: 1. To attempt to do or accomplish. 2. To endeavour, to evaluate by experiment or experience. 3. To put to a severe test.

trying ::: making an effort; attempting.

untempted :::

unchastened ::: not restrained from excess; not subdued or tempered.

unconscious ::: 1. Not conscious; without awareness, sensation or cognition. 2. Not conscious or knowing within oneself; unaware, regardless, heedless. 3. Not attended by, or present to, consciousness; performed, employed, etc., without conscious action. 4. Not characterized by, or endowed with, the faculty or presence of consciousness. 5. Temporarily devoid of consciousness.

vision ::: 1. The mystical experience of seeing as if with the eyes the supernatural or a supernatural being. 2. A mystical insight. 3. Ability to see or conceive what might be attempted or achieved. 4. The faculty of sight; eyesight. 5. Something that is or has been seen. 6. A person, scene, etc., of extraordinary beauty. **Vision, vision"s, Vision"s, visions, All-vision, earth-vision, God-vision"s, seer-vision"s, self-vision, soul-vision, stress-vision, vision-plans.

Vital love ::: It is the ordinary nature of vital love not to last or, if it tries to last, not to satisfy, because it is a passion which Nature has thrown in order to serve a temporary purpose ; it Is good enough therefore for a icmporary purpose and its normal tendency is to wane when It has sufficiently served

Vital plane ::: On the vital plane ( 1 ) never allow any fear to etilcc into you. Face all you meet and see in this world with detachment and courage. (2) Ask for protection before you sleep or meditate. Use our names when you are attacked or templed. (3) Do not indulge in this world in any kind of sym- pathy. (4) Do not allow any foreign personality to enter into you .

weariness ::: temporary loss of strength and energy resulting from hard physical or mental work.

We become part of it. Our own mind, life, body become to us only its habitation and temple, a form of its wwlang and an instrument of its self-expression. All is only soul and body of this delight.

“We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

“… what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

Wm/ttJ, and other well-known phenomena. (5j Apparitions which arc formations of one's ow-n mind and tale to the senses an objec- tive appearance. (6) Temporary possession of people by vital beings who somclimcs pretend to be departed refatives etc. (7)

"Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine*

“Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine

Yo$a of PatanjaU ::: A purely subjective method of Rajayoga, an internal discipline, limited, rigidly cut out, severely and scientifically graded, by which the mind is progressively stilled and taken up into Samadhi so that we may gain temporal and eternal results of this self-exceeding, the temporal in a great expansion of the soul’s knowledge and powers, the eternal in the divine union.



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   7 Temple Grandin
   3 Terry Tempest Williams
   3 Ovid
   3 Albert Samain
   3 Aesop
   2 Suzy Kassem
   2 John Green
   2 Gayle Forman

*** WISDOM TROVE ***

1:Well, my head's full of questions My temp'rature's risin' fast Well, I'm lookin' for some answers But I don't know who to ask ~ ronald-reagan, @wisdomtrove
2:Something is wrong here. War, disease, death, destruction, hunger, filth, poverty, torture, crime, corruption, and the Ice Capades. Something is definitely wrong. This is not good work. If this is the best God can do, I am not impressed. Results like these do not belong on the résumé of a Supreme Being. This is the kind of shit you'd expect from an office temp with a bad attitude. And just between you and me, in any decently-run universe, this guy would've been out on his all-powerful ass a long time ago. And by the way, I say "this guy", because I firmly believe, looking at these results, that if there is a God, it has to be a man. ~ george-carlin, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Satan said, You are a temp in life. ~ Rabih Alameddine,
2:But grant, the virtues of a temp'rate prime ~ Samuel Johnson,
3:Laissez le bon temp rouler. Let the good times roll. ~ Sable Hunter,
4:A lot of composers I know hate temp scores because people get attached to them. ~ Steven Price,
5:Ask God for temp'rance. That's th' appliance only Which your disease requires. ~ William Shakespeare,
6:To give up my job as a temp and actually make a living doing comedy, it was staggering. ~ Kathy Griffin,
7:In the age of globalization—an ad hoc, temp-job, fiercely competitive age—hope is not a fiction. ~ Katherine Boo,
8:Who can be wise, amazed, temp'rate, and furious,
Loyal and neutral, in a moment? No man. ~ William Shakespeare,
9:Robots are the new middle class. And everyone else will either be an entrepreneur or a temp staffer. ~ James Altucher,
10:And of course I didn't make any money from stand up for years, so I had temp jobs. That was the way I made money. ~ Demetri Martin,
11:In this new era, you have two choices: become a temp staffer (not a horrible choice) or become an artist-entrepreneur. ~ James Altucher,
12:Well, my head's full of questions My temp'rature's risin' fast Well, I'm lookin' for some answers But I don't know who to ask ~ Ronald Reagan,
13:Technology, outsourcing, a growing temp staffing industry, productivity efficiencies—these have all replaced the middle class. ~ James Altucher,
14:Wanna lose 1200 Calories a month? Drink a liter of ice water a day. You burn the energy just raising the water to body temp. ~ Neil deGrasse Tyson,
15:I think people use temp music quite a bit, but the people who write the temp music don't ever really learn that their music was inspiring a movie. ~ Ben Folds,
16:I remember when I took a temp job... so I got a job at a department store. Something temporary to put on my resume, my parents said. Yeah... till I die! ~ Drew Carey,
17:Alec, my sweet, you trampled me, Temp, and your family underfoot, and no less effectively because you did it in velvet slippers. I’m genuinely impressed. ~ K J Charles,
18:I was always writing scripts, and I had made several shorts, before and after film school. But I worked a variety of temp positions over the years. ~ Geoffrey S Fletcher,
19:I have held the following jobs: office temp, ticket seller in movie theatre, cook in restaurant, nanny, and phone installer at the Super Bowl in New Orleans. ~ Adriana Trigiani,
20:If all the world Should in a pet of temp'rance, feed on pulse, Drink the clear stream, and nothing wear but frieze, Th' All-giver would be unthank'd, would be unprais'd. ~ John Milton,
21:I took temp jobs, recorded a demo in the evenings and eventually shopped a record deal. All I knew was that I wanted to write songs; thankfully, I also got to sing them. ~ Natasha Bedingfield,
22:If you understand the independent worker, the self-employed professional, the freelancer, the e-lancer, the temp, you understand how work and business in the U.S. operate today. ~ Daniel H Pink,
23:Temp'rate in every place--abroad, at home, Thence will applause, and hence will profit come; And health from either--he in time prepares For sickness, age, and their attendant cares. ~ George Crabbe,
24:I think after everything in the whole process of filmmaking, temp scores are great if you use them for what they're good for, if you use them for that early stage of support for things. ~ Steven Price,
25:Basically, I was always very interested in comedy, but I was much more sort of academic. And then, after college, loaded with my art history degree, I decided to go work at Comedy Central as a temp. ~ Jessi Klein,
26:Brought down by a woman with black hair and dark eyes.  A sexy wit and a sexier body. A bartender, coupon clipper, temp worker. A college drop out turned party girl, with loose morals, and legs that rarely closed. ~ Stylo Fantome,
27:There was no discussion between them; it was as if the bugs had worked out this whole scenario long ago. Temp put on a burst of speed for the end of the bridge, and Tick turned to face down the army of rats alone. ~ Suzanne Collins,
28:You make sure that there's a structure that's interesting for them to play on top of, then do temp versions and try it on the film. By the time the players come to the recording session, I've found what works. So I'm not wasting their time. ~ Mike Figgis,
29:I received rejection letters for ten years (one on a napkin, written in crayon.) I had all my rejection notices stored in a box. When the box was finally full I took it to the curb and set it on fire. The next day I went out and got a temp job. ~ Janet Evanovich,
30:I cannot believe that the most delicious things were placed here merely to test us, to temp us, to make it the more difficult for us to capture the grand prize: the safety of the void. To fashion of life such a petty game is unworthy of both men and gods. ~ Tom Robbins,
31:The employment agency liked her attitude. They said she was perfect for the temp job and filled her in on the Sheenans, one of the bigger, more prominent families that had settled in Paradise Valley around the turn of the century. She’d be working for Brock ~ Jane Porter,
32:You go through different stages when you're working on the music in film. At least, I do. You have a temp score, so you have music from other people, usually from other movies, to give you a sense of what the mood is supposed to be, what the atmosphere is. ~ Duncan Jones,
33:In this new era, you have two choices: become a temp staffer (not a horrible choice) or become an artist-entrepreneur. Choose to commoditize your labor or choose yourself to be a creator, an innovator, an artist, an investor, a marketer, and an entrepreneur. ~ James Altucher,
34:You keep doing that, and you'll find yourself mated quick enough."
"It's no' for me. I'm perfectly content just as I am."
Ryder made a face. "Are you insane? why say something like that and temp the cosmos?"
Laith watch him walk away, wondering if he had just drawn the interest of fate. ~ Donna Grant,
35:Something is wrong. War, disease, death, destruction, hunger, filth, poverty, crime, torture, corruption and the ice capades. If this is the best God can do, I am not impressed. This is not what you expect to find on the resume of a supreme being. It's what you expect from an office temp with a bad attitude. ~ George Carlin,
36:Writing for film is so different; it's such an act of submission, both on a monetary and time level, because you basically kind of have to just set everything else aside - it's like suddenly getting a temp job that requires you to work 16-hour days. Also just aesthetically, you have to completely leave all of your ego out of it. ~ Owen Pallett,
37:Before that, she was an elementary school teacher, until the state stripped the unions of collective bargaining rights in the Right to Learn Act, subcontracting public school education to for-profit corporations. She still missed teaching, but that was strictly an hourly-wage temp job now, for those lucky enough to get hired. ~ Karl Taro Greenfeld,
38:My dad used to say that with everything in life, there's the game-changing moment. The one moment everything else hinges upon, but you hardly ever know it at the time. The three-pointer early on in the second quarter that changes up the whole temp of the game. Wakes people up, brings them back to life. It all goes back to that one moment. ~ Jenny Han,
39:I do enjoy the fact that we don't have a king or queen; we have a person with a very unusual temp job for a few years. My favorite moments on the show were always showing the intersection of the person and the job. Any time Bartlet from the West Wing could be something other than the president - a father, or a husband, or a son, or a friend. ~ Aaron Sorkin,
40:It was horrifying. Khaki pants and polo shirts and exclamation points at the end of every sentence. Each introduction was like a kick in the groin. When someone made a bad joke it was like they’d taken a running start. I had to drop to one knee after this pale turtle-looking man with a huge Adam’s apple and a headset touched his finger to his earpiece and said, “Houston, we have a new temp.” I would never be able to have children. ~ Paul Neilan,
41:The wince and muffled oath he gave when he stepped into the water got a laugh out of her.
“It’s not that hot.”
“If I had a lobster, we’d boil it and eat it.”
“You set the temp.”
“So I did, and now, with no lobster in sight, we’re boiling my balls.”
He’d set it for her, she thought, so she could soak in the heat and the scent, turn off her mind with some relaxation program. She thought of what she’d overheard him saying to Mira, how he’d looked.
He needed this as much as she did. ~ J D Robb,
42:Reluctantly she threw back the covers, crawled out of the cocoon, and headed into the closest thing to a rainforest she’d ever get to see. She didn’t understand how anyone could spend a scant five minutes in that shower and not want to set up camp. But she’d give it her best shot. She played with the buttons on the panel to set the water temp a tad hotter. As Pearl Jam battered the senses through the speakers, she closed her eyes and did her best to imagine standing naked under a waterfall in a green and balmy rainforest.   ~ Vickie McKeehan,
43:On Mr. Gay
Of Manners gentle, of Affections mild;
In Wit, a Man; Simplicity, a Child:
With native Humour temp'ring virtuous Rage,
Form'd to delight at once and lash the age:
Above Temptation, in a low Estate, 5
And uncorrupted, ev'n among the Great:
A safe Companion, and an easy Friend,
Unblam'd thro' Life, lamented in thy End.
These are Thy Honours! not that here thy Bust
Is mix'd with Heroes, or with Kings thy dust; 10
But that the Worthy and the Good shall say,
Striking their pensive bosomsHere
lies GAY.
~ Alexander Pope,
44:Karl’s doctoral thesis focused on how newly calved icebergs affected global sea currents as they dissolved. Over the last four weeks, he and Steve had deployed high-tech buoys around the iceberg that measured sea temp and salt-water/fresh-water balance as well as took periodic sonar readings of the iceberg’s changing shape. The goal was to learn more about how icebergs disintegrated after leaving Antarctica. Antarctica held ninety percent of the world’s ice, and when it melted in the next few centuries, it would dramatically change the world. He hoped his research would shed light on exactly how. ~ A G Riddle,
45:I can’t believe you quit your job after only half a day,” Bird said to Brandon. She looked at me. “He and Mac got a call last night. A temp job was available--”
“--at Tommy’s Fertilizing Plant,” Brandon interrupted. “They said it was hauling stuff. I thought we’d be hauling bags of fertilizer out to trucks or something.”
“It’s making fertilizer,” Mac said. “You know what they use to make fertilizer?”
“Manure?” I offered.
“The plant wasn’t air-conditioned. It’s ninety-eight degrees in the shade,” Brandon said. “I want some spending money, but no one could pay me enough to shovel that sh-- ~ Rachel Hawthorne,
46:All of the creatures were staring fixedly at Boots. She was standing on the back of her loyal cockroach friend, Temp, smack in the middle of the octagon, singing "The Itsy-Bisty Spider" at the top of her lungs. The green spider, to whom the song principially was directed, seemed to be cringing. Boots was somewhat off-key, but Gregor was pretty sure it was the loudness that was making the arachnid hunch down and contract.

"She has been going on like this for hours," whispered Nerissa. "Days more like it," said Ripred in disgust.

"Next I will sing one for you!" announced Boots, pointing at the bat, who actually flinched. ~ Suzanne Collins,
47:I watch, and the mothers watch. I do not know how to interact with the mothers. Am I them? They occasionally try to include me in a conversation, but it’s clear they don’t know what to make of me. I look over and smile when one of them makes a joke that is laughed at by all. They laugh, I chuckle—not too much, I don’t want to seem overeager, but enough to say “I hear you. I laugh with you. I share in the moment.” But when the chuckling is over I am still apart, something else, and no one is sure what I am. They don’t want to invest their time in the brother sent to pick up Toph while his mother cooks dinner or is stuck at work or in traffic. To them I’m a temp. A cousin maybe. The young boyfriend of a divorcee? They don’t care.

Fuck it. I don’t want to be friends with these women, anyway. Why would I care? I am not them. They are the old model and we are the new. ~ Dave Eggers,
48:The kitchen was baby-proofed, with locking mechanisms on all the below counter cabinets. The smell of rot was more prevalent, and Taylor spied a Wild Oats bag with a package of chicken in the deep stainless steel sink. Well, that accounted for the stink downstairs. If the victim hadn’t talked to her sister for two days, and the chicken was coming back to life, then there was a good chance she’d been dead at least a day. Taylor only put chicken in the sink if she needed to defrost it and had the time to do so. That would give a convenient timeline—a day to thaw and a day to start smelling. Though it just as easily could be the victim came home from grocery shopping and didn’t get all the packages stored before her assailant appeared. They’d need a liver temp or a potassium level from the vitreous fluid for something more accurate, but it was a start. Never assume, that was her mantra. Fruit ~ J T Ellison,
49:Something is wrong here. War, disease, death, destruction, hunger, filth, poverty, torture, crime, corruption, and the Ice Capades. Something is definitely wrong. This is not good work. If this is the best God can do, I am not impressed. Results like these do not belong on the résumé of a Supreme Being. This is the kind of shit you'd expect from an office temp with a bad attitude. And just between you and me, in any decently-run universe, this guy would've been out on his all-powerful ass a long time ago. And by the way, I say "this guy", because I firmly believe, looking at these results, that if there is a God, it has to be a man.
No woman could or would ever fuck things up like this. So, if there is a God, I think most reasonable people might agree that he's at least incompetent, and maybe, just maybe, doesn't give a shit. Doesn't give a shit, which I admire in a person, and which would explain a lot of these bad results. ~ George Carlin,
50:office, with its water coolers and soda machines and soft, quiet carpet. While temping there are breaks, and lunch, and one can bring a Walkman if one so desires, can take a fifteen-minute break, walk around, read— It’s bliss. The temp doesn’t have to pretend that he cares about their company, and they don’t have to pretend that they owe him anything. And finally, just when the job, like almost any job would, becomes too boring to continue, when the temp has learned anything he could have learned, and has milked it for the $18/hr and whatever kitsch value it may have had, when to continue anymore would be a sort of death and would show a terrible lack of respect for his valuable time—usually after three or four days—then, neatly enough, the assignment is over. Perfect. In her sunglasses and new Jeep, Beth picks Toph up from school, and he spends the afternoon at her little place, sharing her futon, the two of them studying side by side, until I get home. At that point, Beth and I do our best to fight about something vital and lasting— “You said six o’ clock. ~ Dave Eggers,
51:CHOCOLATE CHIP CRUNCH COOKIES Preheat oven to 375° F., rack in the middle position. 1 cup butter (2 sticks, melted) 1 cup white sugar 1 cup brown sugar 2 teaspoons baking soda 1 teaspoon salt 2 teaspoons vanilla 2 beaten eggs (you can beat them up with a fork) 2½ cups flour (not sifted) 2 cups crushed corn flakes (just crush them with your hands) 1 to 2 cups chocolate chips Melt butter, add the sugars and stir. Add soda, salt, vanilla, and beaten eggs. Mix well. Then add flour and stir it in. Add crushed corn flakes and chocolate chips and mix it all thoroughly.   Form dough into walnut-sized balls with your fingers and place on a greased cookie sheet, 12 to a standard sheet. Press them down slightly with a floured or greased spatula. Bake at 375 degrees for 8 to 10 minutes. Cool on cookie sheet for 2 minutes, then remove to a wire rack until they’re completely cool. (The rack is important—it makes them crisp.)   Yield: 6 to 8 dozen, depending on cookie size.   (These cookies have been Andrea’s favorites since high school.)   Hannah’s Note: If these cookies spread out too much in the oven, reduce temp. to 350° F. and do not flatten before baking. ~ Joanne Fluke,
52:Unlike Kate, by then I’d had a job. In fact, I’d had sixteen jobs, not including the years I worked as a babysitter before I could legally be anyone’s employee. They were janitor’s assistant (humiliatingly, at my high school), fast-food restaurant worker, laborer at a wildlife refuge, administrative assistant to a Realtor, English as a Second Language tutor, lemonade cart attendant, small town newspaper reporter, canvasser for a lefty nonprofit, waitress at a Japanese restaurant, volunteer coordinator for a reproductive rights organization, berry picker on a farm, waitress at a vegetarian restaurant, “coffee girl” at an accounting firm, student-faculty conflict mediator, teacher’s assistant for a women’s studies class, and office temp at a half a dozen places that by and large did not resemble offices and did not engage me in work that struck me as remotely “officey,” but rather involved things such as standing on a concrete floor wearing a hairnet, a paper mask and gown, goggles, and plastic gloves and—with a pair of tweezers—placing two pipe cleaners into a sterile box that came to me down a slow conveyor belt for eight excruciating hours a day. ~ Cheryl Strayed,
53:To her surprise, Linc was waiting around the first curve on the road, listening to the radio. She could see his hand tapping a beat on the back of the other seat. Kenzie slowed her car to a stop when their windows lined up.
He rolled his down. “Hey. How’d it go?”
“No big deal. I handed the papers to his temp assistant. What the hell are you doing here?”
Linc studied her face. “I wanted to see if the beacon I put on your car was working.”
She should have known. “Is that necessary?”
“The readout is on this.” He tapped the face of his watch.
“I can’t see. And I don’t believe you.” Kenzie put her car into park, got out, and walked around.
He turned his wrist to show her. “Check it out. Your dot merged into my dot.”
“Isn’t that sweet.”
He grinned. “It’s not a problem to remove the beacon if you don’t like it.”
“No. It’s all right. You’re the only person who knows where I am most of the time now.”
That didn’t seem to have occurred to him. “Really?”
She nodded.
“So where are you off to?”
Kenzie shot him a mocking look. “You don’t have to ask, do you?”
Linc laughed. “The beacon can’t read your mind.”
She rolled her eyes. “Thank God for that. ~ Janet Dailey,
54:The Noon Quatrains
THE Day grows hot, and darts his rays
From such a sure and killing place,
That half this World are fain to fly
The danger of his burning eye.
His early glories were benign,
Warm to be felt, bright to be seen,
And all was comfort, but who can
Endure him when Meridian?
Of him we as of kings complain,
Who mildly do begin to reign,
But to the Zenith got of pow'r,
Those whom they should protect devour.
Has not another Phaeton
Mounted the chariot of the Sun,
And, wanting art to guide his horse,
Is hurri'd from the Sun's due course.
If this hold on, our fertile lands
Will soon be turn'd to parched sands,
And not an onion that will grow
Without a Nile to overflow.
The grazing herds now droop and pant,
E'en without labour fit to faint,
And willingly forsook their meat
[food]
To seek out cover from the heat.
The lagging ox is no unbound,
From larding
the new turn'd up ground, [pressing down]
Whilst Hobbinal alike o'er-laid
, [burdened]
Takes his coarse dinner to the shade.
Cellars and grottos now are best
To eat and drink in, or to rest,
And not a soul above is found
Can find a refuge under ground.
When pagan tyranny grew hot,
Thus persecuted Christians got
Into the dark but friendly womb
Of unknown subterranean Rome
16
. [the Roman catacombs]
And as that heat did cool at last,
So a few scorching hours o'er-pass'd,
In a more mild and temp'rate ray
We may again enjoy the Day.
~ Charles Cotton,
55:Mac’s Mac N’ Cheese One box of elbow macaroni (cooked and drained) 1/2 cup of sour cream 1 cup of milk 1 can of Campbell's condensed cheese soup 1 ½ cups of (orange) cheddar cheese, 1 1/2 cups of white sharp cheddar cheese, grated 2 eggs 1 teaspoon of ground mustard 1 teaspoon of adobo or seasoned salt ½ tsp pepper ¼ cup parmesan cheese 3 tablespoons of butter Boil pasta for six minutes, then drain.  The crock pot should be set to high.  Add pasta to crock pot along with grated cheeses, cheddar soup, sour cream, butter, milk and eggs.  Mix all together then add all the seasonings.  If desired, add additional cheese or sour cream.  You can periodically check back to make sure it is not browning too much at the sides.  You can stir every now and again. 2 hours to 2.5 hours on high is pretty near perfection although slow cooker times vary.  You can always check on it and look at the sides.  If they are browning too much you can always turn the temp down to low.  The cheese is very flexible also.  You can use different types of cheese or add more or less depending on your taste.  I once caught Delilah adding more cheddar cheese to the crock pot. I honestly think this is the macaroni and cheese recipe I will stick to like glue.  It is amazing.  And it can be tweaked.  Bacon bits can be added to the mac n cheese.  Add some lobster for a nice seafood lobster mac n’ cheese.  Bread crumbs can be sprinkled over the top at the end.  Or if you want to add some veggies, broccoli can be placed on top as well.  Brandon and Rose added sliced hot dogs for AJ since hotdogs are his favorite. ~ Belle Calhoune,
56:For folks who have that casual-dude energy coursing through their bloodstream, that's great. But gays should not grow up alienated just for us to alienate each other. It's too predictable, like any other cycle of abuse. Plus, the conformist, competitive notion that by "toning down" we are "growing up" ultimately blunts the radical edge of what it is to be queer; it truncates our colorful journey of identity.

Said another way, it's like living in West Hollywood and working a gay job by day and working it in the gay nightlife, wearing delicate shiny shirts picked from up the gay dry cleaners, yet coquettishly left unbuttoned to reveal the pec implants purchased from a gay surgeon and shown off by prancing around the gay-owned-and-operated theater hopped up on gay health clinic steroids and wheat grass purchased from the friendly gay boy who's new to the city, and impressed by the monstrous SUV purchased from a gay car dealership with its rainbow-striped bumper sticker that says "Celebrate Diversity." Then logging on to the local Gay.com listings and describing yourself as "straight-acting."

Let me make myself clear. This is not a campaign for everyone to be like me. That'd be a total yawn. Instead, this narrative is about praise for the prancy boys. Granted, there's undecided gender-fucks, dagger dykes, faux-mos, po-mos, FTMs, fisting-top daddies, and lezzie looners who also need props for broadening the sexual spectrum, but they're telling their own stories.

The Cliff's Notes of me and mine are this: the only moments I feel alive are when I'm just being myself - not some stiff-necked temp masquerading as normal in the workplace, not some insecure gay boy aspiring to be an overpumped circuit queen, not some comic book version of swank WeHo living. If that's considered a political act in the homogenized world of twenty-first century homosexuals, then so be it.

— excerpt of "Praise For The Prancy Boys," by Clint Catalyst

appears in first edition (ISBN # 1-932360-56-5) ~ Mattilda Bernstein Sycamore,
57:Raising both of her glowing palms, she beckoned him with wiggling fingers. “Come on, then. I’ll go another round. Though by now even an amoeba would’ve learned not to fuck with me.
Everyone grew still, silent. Then Cade started back down for her, redoubling his speed.
“No, Cade, I’ve got this,” she said evenly, never looking away from Bowe.
Meanwhile, Bowe had subtly pulled his head back, feeling as if he’d just been presented with a species of creature he had never seen. Then he caught Rydstrom’s look of amusement—the demon was obviously loving this—and he found himself . . . grinning. “Kitten’s quick to bear those claws, is she no’?”
Rydstrom ruefully shook his head at Bowe, as if sorry for his unavoidable and imminent demise, then got everyone, including a reluctant Cade, moving again.
As Bowe passed Mariketa, he leaned in close. Not bothering to hide his surprise, he murmured to her, “And damn if she does no’ have them sunk into me.”
Her gray-eyed gaze was wary. He noted that she kept her palms fired up for some time after they continued on.
Even after her blatant show of magick, he felt so proud she’d held her ground that he wanted to stand tall and point her out as his female. That’s my lass. Mine. But his heart was also thundering because he realized that in the heart of the full moon, when he was completely turned, she might not run from him. He still intended to get her away from him before this full moon, but for the future . . .
Excitement burned within him, and he found himself closing in on her and saying, “You’re bonny when you’re about to strike.”
“You would know.”
“Come, then, sheath your claws, kitten. And we’ll be friends once more.”
“We weren’t friends to begin with!”
“You’re warming to me. I can tell.”
“True. I only throw guys I dig. And don’t you dare call me kitten again!”
“You look like one with your wee, pointed ears.”
“Are you done?”
“Canna say.” He was silent for a moment, then added, “Think you’re the bravest lass I’ve ever seen. Though I doona care for your using magick against me so readily. Do you enjoy it?”
She seemed to mull this for a moment, then raised her brows. “I do. Besides, I think you need someone to threaten you now and again. To remind the great and powerful Lykae that you’re not so unbeatable.”
“Aye, I do.” He clasped her hand in his. “Sign on.”
She pulled out of his grasp. “I don’t do temp jobs. And that’s all you’re offering. ~ Kresley Cole,
58:A Nocturnal Reverie
In such a Night, when every louder Wind
Is to its distant Cavern safe confin'd;
And only gentle Zephyr fans his Wings, {1}
And lonely Philomel, still waking, sings; {2}
Or from some Tree, fam'd for the Owl's delight,
She, hollowing clear, directs the Wand'rer right:
In such a Night, when passing Clouds give place,
Or thinly vail the Heav'ns mysterious Face;
When in some River, overhung with Green,
The waving Moon and trembling Leaves are seen;
When freshen'd Grass now bears it self upright,
And makes cool Banks to pleasing Rest invite,
Whence springs the Woodbind, and the Bramble–Rose,
And where the sleepy Cowslip shelter'd grows;
Whilst now a paler Hue the Foxglove takes,
Yet checquers still with Red the dusky brakes:
When scattered Glow-worms, but in Twilight fine,
Shew trivial Beauties watch their Hour to shine;
Whilst Salisb'ry stands the Test of every Light, {3}
In perfect Charms, and perfect Virtue bright:
When Odours, which declin'd repelling Day,
Thro' temp'rate Air uninterrupted stray;
When darken'd Groves their softest Shadows wear,
And falling Waters we distinctly hear;
When thro' the Gloom more venerable shows
Some ancient Fabrick, awful in Repose,
While Sunburnt Hills their swarthy Looks conceal,
And swelling Haycocks thicken up the Vale:
When the loos'd Horse now, as his Pasture leads,
Comes slowly grazing thro' th' adjoining Meads,
Whose stealing Pace and lengthen'd Shade we fear,
Till torn up Forage in his Teeth we hear:
When nibbling Sheep at large pursue their Food,
And unmolested Kine rechew the Cud;
When Curlews cry beneath the Village-walls,
And to her straggling Brood the Partridge calls;
Their shortliv'd Jubilee the Creatures keep,
Which but endures, whilst Tyrant-Man do's sleep;
When a sedate Content the Spirit feels,
20
And no fierce Light disturbs, whilst it reveals;
But silent Musings urge the Mind to seek
Something, too high for Syllables to speak;
Till the free Soul, to a compos'dness charm'd,
Finding the Elements of Rage disarm'd,
O'er all below a solemn Quiet grown,
Joys in th' inferiour World and thinks it like her Own:
In such a Night let Me abroad remain,
Till Morning breaks, and All's confus'd again;
Our Cares, our Toils, our Clamours are renew'd,
Or Pleasures, seldom reach'd, again pursu'd.
~ Anne Kingsmill Finch,
59:The Moralist
Three other soldier blokes 'n' me packed
'ome from foreign lands;
Bit into each the God of Battles' everlastin'
brands.
They limped in time, 'n' coughed in tune, 'n'
one was short an ear,
'N' one was short a tier of ribs 'n' all was
short of beer.
I speaks up like a temp'rance gent,
But ever since the sky was bent
The thirst of man 'as never yet bin squenched
with argument.
Bill's skull was welded all across, Jim 'ad an
eye in soak,
Sam 'obbled on a patent leg, 'n' every man
was broke;
They sang a song of “Mother” with their faces
titled up.
Says Bill-o: “'Ere's yer 'eroes, sling the
bloomin' votive cup!
We got no beer, the soup was badNow oo will stand the soldier lad
The swag of honest liquor that for years he
hasn't 'ad?”
Sez I: “Respeck yer uniform! Remember
oo you are!”
They'd pinched a wicker barrer, 'arf a pram
'n' 'arf a car.
In this ole Bill-o nestled 'neath a blanket, on
his face
A someone's darlin' sorter look, a touch iv
boy'ood's grace.
The gentle ladies stopped to 'ear,
'N' dropped a symperthetic tear,
A dollar or a deener for the pore haff1ict
dear.
139
The others trucked the wounded to a hentrance
up a lane.
I sez: “Sich conduck's shameful!” Bill-o
took to ease his pain
One long 'un and another. The conductor
picked his brand;
The gripman lent his countenance to wot he
'ad in 'and.
And when they moved their stand 'twas
Sam
Lay pale 'n' peaceful in the pram,
'N' twenty flappers stroked his paw, 'n' said
he was a lamb.
The gathered in the tokens and they blooed
'em as above,
While Jim-o done the hinvalid 'oom Sammy
had to shove.
Sez I: “No noble 'eroes what's bin fightin'
for their king
Should smirch theirselves by doin' this dis'onerable thing.”
But fine old gents 'n' donahs prim
They stopped 'n' slid the beans to Jim.
You betcher life I let 'im hear just what I
though of 'im.
Nine, g.m. at St. Kilder, saw the finish of the
prowl.
Each 'ad his full-'n'-plentv, and was blowin'
in the tow'l.
As neither bloke cud stand alone, they leaned
'n' argufied
Which was the patient sufferer oo's turn it was
to ride.
Each 'eld a san'wich and a can.
Sez I: “This shouldn't 'ave began'Tain't conduck wot it worthy of a soldier and
a man.”
I cud 'a' cried with injured pride. Afore a
push the three
140
Got scrappin', vague 'n' foolish, which the
cripple boy should be.
Sam slips his scientific leg, 'n' flings it in the
drain“I'll auto 'ome,” he sez, “or never see me
'ome again.”
But I am thinkin' 'ard oo he
Tucked 'elpiess in the pram might be.
Comes sudden reckerlection. Great Gohanners, it is me!
~ Edward George Dyson,
60:The thing I remember from the Letters Page in those antique days was the way the OBs signed off. There was Yours faithfully, Yours sincerely, and I have the honour to be, sir, your obedient servant. But the ones I always looked for - and which I took to be the true sign of an Old Bastard - simply ended like this: Yours etc. And then the newspaper drew even more attention to the sign-off by printing it: Yours &c.
Yours &c. I used to muse about that. What did it mean? Where did it come from? I imagined some bespatted captain of industry dictating his OB’s views to his secretary for transmission to the Newspaper of Record which he doubtless referred to with jocund familiarity as ‘The Thunderer’. When his oratorical belch was complete, he would say ‘Yours, etc,’ which Miss ffffffolkes would automatically transcribe into, ‘I have the honour to be, sir, one of the distinguished Old Bastards who could send you the label off a tin of pilchards and you would still print it above this my name,’ or whatever, and then it would be, ‘Despatch this instanter to The Thunderer, Miss ffffffolkes.’
But one day Miss ffffffolkes was away giving a handjob to the Archbishop of York, so they sent a temp. And the temp wrote Yours, etc, just as she heard it and The Times reckoned the OB captain a very gusher of wit, but decided to add their own little rococo touch by compacting it further to &c., whereupon other OBs followed the bespatted lead of the captain of industry, who claimed all the credit for himself. There we have it: Yours &c.
Whereupon, as an ardent damp-ear of sixteen, I took to the parodic sign-off: Love, &c. Not all my correspondents unfailingly seized the reference, I regret to say. One demoiselle hastened her own de-accessioning from the museum of my heart by informing me with hauteur that use of the word etc., whether in oral communication or in carven prose, was common and vulgar. To which I replied, first, that ‘the word’ et cetera was not one but two words, and that the only common and vulgar thing about my letter - given the identity of its recipient - was affixing to it the word that preceded etc. Alack, she didn’t respond to this observation with the Buddhistic serenity one might have hoped.
Love, etc. The proposition is simple. The world divides into two categories: those who believe that the purpose, the function, the bass pedal and principal melody of life is love, and that anything else - everything else - is merely an etc.; and those, those unhappy many, who believe primarily in the etc. of life, for whom love, however agreeable, is but a passing flurry of youth, the pattering prelude to nappy-duty, but not something as solid, steadfast and reliable as, say, home decoration. This is the only division between people that counts. ~ Julian Barnes,
61:An Invitation To Dafnis
When such a day, blesst the Arcadian plaine,
Warm without Sun, and shady without rain,
Fann'd by an air, that scarsly bent the flowers,
Or wav'd the woodbines, on the summer bowers,
The Nymphs disorder'd beauty cou'd not fear,
Nor ruffling winds uncurl'd the Shepheards hair,
On the fresh grasse, they trod their measures light,
And a long Evening made, from noon, to night.
Come then my Dafnis, from those cares descend
Which better may the winter season spend.
Come, and the pleasures of the feilds, survey,
And throo' the groves, with your Ardelia stray.
Reading the softest Poetry, refuse,
To veiw the subjects of each rural muse;
Nor lett the busy compasses go round,
When faery Cercles better mark the ground.
Rich Colours on the Vellum cease to lay,
When ev'ry lawne much nobler can display,
When on the daz'ling poppy may be seen
A glowing red, exceeding your carmine;
And for the blew that o're the Sea is borne,
A brighter rises in our standing corn.
Come then, my Dafnis, and the feilds survey,
And throo' the groves, with your Ardelia stray.
Come, and lett Sansons World, no more engage,
Altho' he gives a Kingdom in a page;
O're all the Vniverse his lines may goe,
And not a clime, like temp'rate brittan show,
Come then, my Dafnis, and her feilds survey,
And throo' the groves, with your Ardelia stray.
Nor plead that you're immur'd, and cannot yield,
That mighty Bastions keep you from the feild,
Think not tho' lodg'd in Mons, or in Namur,
You're from my dangerous attacks secure.
No, Louis shall his falling Conquests fear,
When by succeeding Courriers he shall hear
53
Appollo, and the Muses, are drawn down,
To storm each fort, and take in ev'ry Town.
Vauban, the Orphean Lyre, to mind shall call,
That drew the stones to the old Theban Wall,
And make no doubt, if itt against him play,
They, from his works, will fly as fast away,
Which to prevent, he shall to peace persuade,
Of strong, confederate Syllables, affraid.
Come then, my Dafnis, and the fields survey,
And throo' the Groves, with your Ardelia stray.
Come, and attend, how as we walk along,
Each chearfull bird, shall treat us with a song,
Nott such as Fopps compose, where witt, nor art,
Nor plainer Nature, ever bear a part;
The Cristall springs, shall murmure as we passe,
But not like Courtiers, sinking to disgrace;
Nor, shall the louder Rivers, in their fall,
Like unpaid Saylers, or hoarse Pleaders brawle;
But all shall form a concert to delight,
And all to peace, and all to love envite.
Come then, my Dafnis, and the feilds survey,
And throo' the Groves, with your Ardelia stray.
As Baucis and Philemon spent their lives,
Of husbands he, the happyest she, of wives,
When throo' the painted meads, their way they sought,
Harmlesse in act, and unperplext in thought,
Lett us my Dafnis, rural joys persue,
And Courts, or Camps, not ev'n in fancy view.
So, lett us throo' the Groves, my Dafnis stray,
And so, the pleasures of the feilds, survey.
~ Anne Kingsmill Finch,
62:To her surprise, Linc was waiting around the first curve on the road, listening to the radio. She could see his hand tapping a beat on the back of the other seat. Kenzie slowed her car to a stop when their windows lined up.
He rolled his down. “Hey. How’d it go?”
“No big deal. I handed the papers to his temp assistant. What the hell are you doing here?”
Linc studied her face. “I wanted to see if the beacon I put on your car was working.”
She should have known. “Is that necessary?”
“The readout is on this.” He tapped the face of his watch.
“I can’t see. And I don’t believe you.” Kenzie put her car into park, got out, and walked around.
He turned his wrist to show her. “Check it out. Your dot merged into my dot.”
“Isn’t that sweet.”
He grinned. “It’s not a problem to remove the beacon if you don’t like it.”
“No. It’s all right. You’re the only person who knows where I am most of the time now.”
That didn’t seem to have occurred to him. “Really?”
She nodded.
“So where are you off to?”
Kenzie shot him a mocking look. “You don’t have to ask, do you?”
Linc laughed. “The beacon can’t read your mind.”
She rolled her eyes. “Thank God for that. If you want to know, I was heading to the drugstore to print out some of the photos for Mrs. Corelli. Where are you going?”
“Just running errands,” he said. “Need anything from the electronics store?”
“I don’t think so.”
“Okay. I’m just picking up a couple of components.”
Kenzie gave a little yelp. “Yikes--that reminds me. Yesterday my boss asked me to pick something up for him out in the boondocks. I forgot until you said that. So if my dot falls off your watch, you’ll know why.”
He smiled at her warmly as he bent his arm and rested it on the bottom of the window frame. The bicep under the flannel rounded up very nicely as he lifted a hand and chucked her gently under the chin. “Funny.”
The friendly touch was unexpectedly intimate.
In fact, it triggered a dangerous sensation of giving in. She smiled at him, feeling weak. His brown eyes were dark and warm. She felt herself blush under his steady gaze.
Linc was the real deal. Maybe she didn’t have to be so tough all the time. It was okay to be protected. More than okay.
Back when she’d had Tex at her side, she’d actually liked the feeling. Like all military working dogs, he’d been trained to maintain an invisible six-foot circle around her, and woe to anyone who crossed into it without her permission. Including guys she was dating.
“Kenzie?”
She snapped out of it. “Sorry. You knocked on my stupid spot.”
“I’ll have to remember that.”
She shook her head in mock dismay. “Please don’t. Let’s touch base around four or five o’clock.”
He nodded and turned the key in the ignition. “Works for me.” His gaze stayed on her a moment longer. “Call me if you need anything.”
“I will. Thanks.” She glanced back at the gray monolith a little distance behind them and her mouth tightened. But when her green gaze met Linc’s brown eyes, she managed a quick smile.
He raised his left hand in a quick good-bye wave and eased his car ahead of hers, rolling up the window again. She watched him go, then got back into hers and drove on, turning off on the road to the firing range. ~ Janet Dailey,
63:The Origin Of Flattery
WHEN Jove, in anger to the sons of the earth,
Bid artful Vulcan give Pandora birth,
And sent the fatal gift which spread below
O'er all the wretched race contagious woe,
Unhappy man, by vice and folly tost,
Found in the storms of life his quiet lost,
While Envy, Avarice, and Ambition, hurl'd
Discord and death around the warring world;
Then the blest peasant left his fields and fold,
And barter'd love and peace for power and gold;
Left his calm cottage and his native plain,
In search of wealth to tempt the faithless main;
Or, braving danger, in the battle stood,
And bathed his savage hands in human blood;
No longer then, his woodland walks among,
The shepherd lad his genuine passion sung,
Or sought at early morn his soul's delight,
Or graved her name upon the bark at night;
To deck her flowing hair no more he wove
The simple wreath, or with ambitious love
Bound his own brow with myrtle or with bay,
But broke his pipe, or threw his crook away.
The nymphs forsaken, other pleasures sought;
Then first for gold their venal hearts were bought,
And nature's blush to sickly art gave place,
And affectation seized the seat of grace:
No more simplicity by sense refined,
Or generous sentiment, possess'd the mind:
No more they felt each other's joy and woe,
And Cupid fled, and hid his useless bow.
But with deep grief propitious Venus pined,
To see the ills which threaten'd womankind;
Ills that she knew her empire would disarm,
And rob her subjects of their sweetest charm;
Good humour's potent influence destroy,
And change for lowering frowns the smile of joy,
Then deeply sighing at the mournful view,
She tried at length what heavenly art could do
190
To bring back Pleasure to her pensive train,
And vindicate the glories of her reign.
A thousand little loves attend the task,
And bear from Mars's head his radiant casque,
The fair enchantress on its silver bound
Weaved with soft spells her magic cestus round,
Then shaking from her hair ambrosial dew,
Infused fair hope, and expectation new,
And stifled wishes, and persuasive sighs,
And fond belief, and 'eloquence of eyes,
And falt'ring accents, which explain so well
What studied speeches vainly try to tell;
And more pathetic silence, which imparts
Infectious tenderness to feeling hearts;
Soft tones of pity; fascinating smiles;
And Maia's son assisted her with wiles,
And brought gay dreams, fantastic visions brought,
And waved his wand o'er the seducing draught.
Then Zephyr came: to him the goddess cried,
'Go fetch from Flora all her flowery pride
To fill my charm, each scented bud that blows,
And bind my myrtles with her thornless rose;
Then speed thy flight to Gallia's smiling plain,
Where rolls the Loire, the Garonne, and the Seine;
Dip in their waters thy celestial wing,
And the soft dew to fill my chalice bring;
But chiefly tell thy Flora, that to me
She send a bouquet of her fleurs de lys;
That poignant spirit will complete my spell.'
--'Tis done: the lovely sorceress says 'tis well.
And now Apollo lends a ray of fire,
The caldron bubbles, and the flames aspire;
The watchful Graces round the circle dance,
With arms entwined to mark the work's advance;
And with full quiver sportive Cupid came,
Temp'ring his favourite arrows in the flame.
Then Venus speaks, the wavering flames retire,
And Zephyr's breath extinguishes the fire.
At length the goddess in the helmet's round
A sweet and subtile spirit duly found,
More soft than oil, than ether more refined,
Of power to cure the woes of womankind,
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And call'd it Flattery:--balm of female life,
It charms alike the widow, maid, and wife;
Clears the sad brow of virgins in despair,
And smooths the cruel traces left by care;
Bids palsied age with youthful spirit glow,
And hangs May's garlands on December's snow.
Delicious essence! howsoe'er applied,
By what rude nature is thy charm denied?
Some form seducing still thy whisper wears,
Stern Wisdom turns to thee her willing ears,
And Prudery listens and forgets her fears.
The rustic nymph whom rigid aunts restrain,
Condemn'd to dress, and practise airs in vain,
At thy first summons finds her bosom swell,
And bids her crabbed gouvernantes farewell;
While, fired by thee with spirit not her own,
She grows a toast, and rises into ton .
The faded beauty who, with secret pain,
Sees younger charms usurp her envied reign,
By thee assisted, can with smiles behold
The record where her conquests are enroll'd;
And dwelling yet on scenes by memory nursed,
When George the Second reign'd, or George the First;
She sees the shades of ancient beaux arise,
Who swear her eyes exceeded modern eyes,
When poets sung for her, and lovers bled,
And giddy fashion follow'd as she led.
Departed modes appear in long array,
The flowers and flounces of her happier day;
Again her locks the decent fillets bind,
The waving lappet flutters in the wind.
And then comparing with a proud disdain
The more fantastic tastes that now obtain,
She deems ungraceful, trifling and absurd,
The gayer world that moves round George the Third.
Nor thy soft influence will the train refuse,
Who court in distant shades the modest Muse,
Though in a form more pure and more refined,
Thy soothing spirit meets the letter'd mind.
Not death itself thine empire can destroy;
Tow'rds thee, even then, we turn the languid eye;
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Still trust in thee to bid our memory bloom,
And scatter roses round the silent tomb.
~ Charlotte Smith,
64:A Pangyre
On the happy entrace of Iames, our Soveraigne, to His first high Session of
Parliament in this his Kingdome, the 19 of March, 1603.
Licet toto nunc Helicone frui.
Mart.
Heav'n now not strives, alone, our breasts to fill
With joyes: but urgeth his full favors still.
Againe, the glory of our Westerne World
Unfolds himselfe: and from his eyes are hoorl'd
(To day) a thousand radiant lights, that streame
To every nook and angle of his Realme.
His former rayes did only cleare the sky;
But these his searching beams are cast, to pry
Into those dark and deep concealed vaults,
Where men commit black incest with their faults;
And snore supinely in the stall of sin:
Where Murder, Rapine, Lust, do sit within,
Carowsing humane blood in yron bowles,
And make their den the slaughter-house of soules:
From whose foule reeking cavernes first arise
Those damps, that so offend all good mens eyes,
And would (if not dispers'd) infect the Crown,
And in their vapor her bright metall drown.
To this so cleare and sanctified an end,
I saw, when reverend Themis did descend
Upon his State; let down in that rich chaine,
That fastneth heavenly power to earthly raigne:
Beside her, stoup't on either hand, a maid,
Faire Dice, and Eunomia; who were said
To be her daughters: and but faintly known
On earth, till now, they came to grace his throne.
Her third, Irene, help'd to beare his traine;
And in her office vow'd she would remaine,
Till forraine malice, or unnaturall spight
(Which Fates avert) should force her from her right.
16
With these he pass'd, and with his peoples hearts
Breath'd in his way; and soules (their better parts)
Hasting to follow forth in shouts, and cryes.
Upon his face all threw their covetous eyes,
As on a wonder: some amazed stood,
As if they felt, but had not known their good
Others would faine have shew'n it in their words:
But, when their speech so poore, a help affords
Unto their zeals expression; they are mute:
And only with red silence him salute.
Some cry from tops of houses; thinking noyse
The fittest herald to proclaime true joyes:
Others on ground run gazing by his side,
All, as unwearied, as unsatisfied:
And every windore griev'd it could not move
Along with him, and the same trouble prove.
They that had seen, but foure short dayes before,
His gladding look, now long'd to see it more.
And as of late, when he through London went,
The amorous City spar'd no ornament,
That might her beauties heighten; but so drest,
As our ambitious Dames, when they make feast,
And would be courted: so this Town put on
Her brightest tyre; and, in it, equall shone
To her great sister: save that modesty,
Her place, and yeares, grave her precedency.
The joy of either was alike, and full;
No age, nor sexe, so weak, or strongly dull,
That did not beare a part in this consent
Of hearts, and voyces. All the aire was rent,
As with the murmure of a moving wood;
The ground beneath did seeme a moving flood:
Wals, windores, roofs, towers, steeples, all were set
With severall eyes, that in this object met.
Old men were glad, their fates till now did last;
And infants, that the houres had made such hast
To bring them forth: Whil'st riper age'd, and apt
To understand the more, the more were rapt.
This was the peoples love, with which did strive
The Nobles zeale, yet either kept alive
17
The others flame, as doth the wike and waxe,
That friendly temper'd, one pure taper makes.
Meane while, the reverend Themis draws aside
The Kings obeying will, from taking pride
In these vaine stirs, and to his mind suggests
How he may triumph in his Subjects brests,
'With better pomp. She tels him first, that Kings
'Are here on earth the most conspicuous things:
'That they, by Heaven, are plac'd upon his throne,
'To rule like Heaven; and have no more their own,
'As they are men, then men. That all they do
'Though hid at home, abroad is search'd into:
'And being once found out, discover'd lyes
'Unto as many envies, there, as eyes.
'That Princes, since they know it is their fate,
'Oft-times, to have the secrets of their State
'Betraid to fame, should take more care, and feare
'In publique acts what face and forme they beare.
'She then remembred to his thought the place
'Where he was going; and the upward race
'Of Kings, præceding him in that high Court;
'Their laws, their ends; the men she did report:
'And all so justly, as his eare was joy'd
'To heare the truth, from spight of flattery voyd.
'She shewd him, who made wise, who honest Acts;
'Who both, who neither: all the cunning tracts,
'And thrivings statutes she could promptly note;
'The bloody, base, and barbarous she did quote;
'Where laws were made to serve the tyran' will;
'Where sleeping they could save, and waking kill;
'Where acts gave licence to impetuous lust
'To bury Churches, in forgotten dust,
'And with their ruines raise the panders bowers:
'When, publique justice borrow'd all her powers
'From private chambers; that could then create
'Laws, Judges, Consellors, yea Prince, and State.
'All this she told, and more, with bleeding eyes;
'For Right is as compassionate as wise.
Nor did he seeme their vices so to love,
As once defend, what Themis did reprove.
For though by right, and benefit of Times,
He ownde their crowns, he would not so their crimes.
18
He knew that Princes, who had sold their fame
To their voluptuous lusts, had lost their name;
And that no wretch was more unblest than he,
Whose necessary good 'twas now to be
An evill King: And so must such be still,
Who once have got the habit to do ill.
One wickednesse another must defend;
For vice is safe, while she hath vice to friend.
He knew, that those, who would, with love, command,
Must with a tender (yet a stedfast) hand
Sustaine the reynes, and in the check forbeare
To offer cause of injury, or feare.
That Kings, by their example, more do sway
Than by their power; and men do more obay
When they are led, than when they are compell'd.
In all these knowing Arts our Prince excell'd.
And now the dame had dried her dropping eyne,
When, like an April Iris, flew her shine
About the streets, as it would force a spring
From out the stones, to gratulate the King.
She blest the people, that in shoales did swim
To heare her speech; which still began in him,
And ceas'd in them. She told them, what a fate
Was gently falne from Heaven upon this State;
How deare a father they did now enjoy
That came to save, what discord would destroy:
And entring with the power of a King,
The temp'rance of a private man did bring,
That wan affections, ere his steps wan ground;
And was not hot, or covetous to be crown'd
Before mens hearts had crown'd him. Who (unlike
Those greater bodies of the sky, that strike
The lesser fiers dim) in his accesse
Brighter than all, hath yet made no one lesse;
Though many greater: and the most, the best.
Wherein, his choice was happy with the rest
Of his great actions, first to see, and do
What all mens wishes did aspire unto.
19
Hereat, the people could no longer hold
Their bursting joyes; but through the ayre was rol'd
The length'ned showt, as when th'artillery
Of Heaven is discharg'd along the sky:
And this confession flew from every voyce,
Never had Land more reason to rejoyce,
Nor to her blisse, could ought now added bee,
Save, that she might the same perpetuall see.
Which when Time, Nature, and the Fates deny'd,
With a twice louder shoute again they cry'd,
Yet, let blest Brittaine aske (without your wrong)
Still to have such a King, and this King long.
Solus Rex, & Poeta non quotannis nascitur.
~ Ben Jonson,
65:Inferno Canto 01
Nel mezzo del cammin di nostra vita
mi ritrovai per una selva oscura
ché la diritta via era smarrita .
When I had journeyed half of our life's way,
I found myself within a shadowed forest,
for I had lost the path that does not stray.
Ahi quanto a dir qual era è cosa dura
esta selva selvaggia e aspra e forte
che nel pensier rinova la paura !
Ah, it is hard to speak of what it was,
that savage forest, dense and difficult,
which even in recall renews my fear:
Tant'è amara che poco è più morte;
ma per trattar del ben ch'i' vi trovai,
dirò de l'altre cose ch'i' v'ho scorte .
so bitter-death is hardly more severe!
But to retell the good discovered there,
I'll also tell the other things I saw.
Io non so ben ridir com'i' v'intrai,
tant'era pien di sonno a quel punto
che la verace via abbandonai .
I cannot clearly say how I had entered
the wood; I was so full of sleep just at
the point where I abandoned the true path.
Ma poi ch'i' fui al piè d'un colle giunto,
là dove terminava quella valle
che m'avea di paura il cor compunto ,
241
But when I'd reached the bottom of a hillit rose along the boundary of the valley
that had harassed my heart with so much fear-
guardai in alto, e vidi le sue spalle
vestite già de' raggi del pianeta
che mena dritto altrui per ogne calle .
I looked on high and saw its shoulders clothed
already by the rays of that same planet
which serves to lead men straight along all roads.
Allor fu la paura un poco queta
che nel lago del cor m'era durata
la notte ch'i' passai con tanta pieta .
At this my fear was somewhat quieted;
for through the night of sorrow I had spent,
the lake within my heart felt terror present.
E come quei che con lena affannata
uscito fuor del pelago a la riva
si volge a l'acqua perigliosa e guata ,
And just as he who, with exhausted breath,
having escaped from sea to shore, turns back
to watch the dangerous waters he has quit,
così l'animo mio, ch'ancor fuggiva,
si volse a retro a rimirar lo passo
che non lasciò già mai persona viva .
so did my spirit, still a fugitive,
turn back to look intently at the pass
that never has let any man survive.
242
Poi ch'èi posato un poco il corpo lasso,
ripresi via per la piaggia diserta,
sì che 'l piè fermo sempre era 'l più basso .
I let my tired body rest awhile.
Moving again, I tried the lonely slopemy firm foot always was the one below.
Ed ecco, quasi al cominciar de l'erta,
una lonza leggera e presta molto,
che di pel macolato era coverta ;
And almost where the hillside starts to riselook there!-a leopard, very quick and lithe,
a leopard covered with a spotted hide.
e non mi si partia dinanzi al volto,
anzi 'mpediva tanto il mio cammino,
ch'i' fui per ritornar più volte vòlto .
He did not disappear from sight, but stayed;
indeed, he so impeded my ascent
that I had often to turn back again.
Temp'era dal principio del mattino,
e 'l sol montava 'n sù con quelle stelle
ch'eran con lui quando l'amor divino
The time was the beginning of the morning;
the sun was rising now in fellowship
with the same stars that had escorted it
mosse di prima quelle cose belle;
sì ch'a bene sperar m'era cagione
di quella fiera a la gaetta pelle
when Divine Love first moved those things of beauty;
so that the hour and the gentle season
243
gave me good cause for hopefulness on seeing
l'ora del tempo e la dolce stagione;
ma non sì che paura non mi desse
la vista che m'apparve d'un leone .
that beast before me with his speckled skin;
but hope was hardly able to prevent
the fear I felt when I beheld a lion.
Questi parea che contra me venisse
con la test'alta e con rabbiosa fame,
sì che parea che l'aere ne tremesse .
His head held high and ravenous with hungereven the air around him seemed to shudderthis lion seemed to make his way against me.
Ed una lupa, che di tutte brame
sembiava carca ne la sua magrezza,
e molte genti fé già viver grame ,
And then a she-wolf showed herself; she seemed
to carry every craving in her leanness;
she had already brought despair to many.
questa mi porse tanto di gravezza
con la paura ch'uscia di sua vista,
ch'io perdei la speranza de l'altezza .
The very sight of her so weighted me
with fearfulness that I abandoned hope
of ever climbing up that mountain slope.
E qual è quei che volontieri acquista,
e giugne 'l tempo che perder lo face,
che 'n tutt'i suoi pensier piange e s'attrista ;
244
Even as he who glories while he gains
will, when the time has come to tally loss,
lament with every thought and turn despondent,
tal mi fece la bestia sanza pace,
che, venendomi 'ncontro, a poco a poco
mi ripigneva là dove 'l sol tace .
so was I when I faced that restless beast
which, even as she stalked me, step by step
had thrust me back to where the sun is speechless.
Mentre ch'i' rovinava in basso loco,
dinanzi a li occhi mi si fu offerto
chi per lungo silenzio parea fioco .
While I retreated down to lower ground,
before my eyes there suddenly appeared
one who seemed faint because of the long silence.
Quando vidi costui nel gran diserto,
«Miserere di me», gridai a lui,
«qual che tu sii, od ombra od omo certo !».
When I saw him in that vast wilderness,
"Have pity on me," were the words I cried,
"whatever you may be-a shade, a man."
Rispuosemi: «Non omo, omo già fui,
e li parenti miei furon lombardi,
mantoani per patria ambedui .
He answered me: "Not man; I once was man.
Both of my parents came from Lombardy,
and both claimed Mantua as native city.
245
Nacqui sub Iulio, ancor che fosse tardi,
e vissi a Roma sotto 'l buono Augusto
nel tempo de li dèi falsi e bugiardi .
And I was born, though late, sub Julio,
and lived in Rome under the good Augustusthe season of the false and lying gods.
Poeta fui, e cantai di quel giusto
figliuol d'Anchise che venne di Troia,
poi che 'l superbo Ilión fu combusto .
I was a poet, and I sang the righteous
son of Anchises who had come from Troy
when flames destroyed the pride of Ilium.
Ma tu perché ritorni a tanta noia?
perché non sali il dilettoso monte
ch'è principio e cagion di tutta gioia? ».
But why do you return to wretchedness?
Why not climb up the mountain of delight,
the origin and cause of every joy?"
«Or se' tu quel Virgilio e quella fonte
che spandi di parlar sì largo fiume?»,
rispuos'io lui con vergognosa fronte .
"And are you then that Virgil, you the fountain
that freely pours so rich a stream of speech?"
I answered him with shame upon my brow.
«O de li altri poeti onore e lume
vagliami 'l lungo studio e 'l grande amore
che m'ha fatto cercar lo tuo volume .
"O light and honor of all other poets,
may my long study and the intense love
246
that made me search your volume serve me now.
Tu se' lo mio maestro e 'l mio autore;
tu se' solo colui da cu' io tolsi
lo bello stilo che m'ha fatto onore .
You are my master and my author, youthe only one from whom my writing drew
the noble style for which I have been honored.
Vedi la bestia per cu' io mi volsi:
aiutami da lei, famoso saggio,
ch'ella mi fa tremar le vene e i polsi ».
You see the beast that made me turn aside;
help me, o famous sage, to stand against her,
for she has made my blood and pulses shudder,"
«A te convien tenere altro viaggio»,
rispuose poi che lagrimar mi vide,
«se vuo' campar d'esto loco selvaggio :
"It is another path that you must take,"
he answered when he saw my tearfulness,
"if you would leave this savage wilderness;
ché questa bestia, per la qual tu gride,
non lascia altrui passar per la sua via,
ma tanto lo 'mpedisce che l'uccide ;
the beast that is the cause of your outcry
allows no man to pass along her track,
but blocks him even to the point of death;
e ha natura sì malvagia e ria,
che mai non empie la bramosa voglia,
e dopo 'l pasto ha più fame che pria .
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her nature is so squalid, so malicious
that she can never sate her greedy will;
when she has fed, she's hungrier than ever.
Molti son li animali a cui s'ammoglia,
e più saranno ancora, infin che 'l veltro
verrà, che la farà morir con doglia .
She mates with many living souls and shall
yet mate with many more, until the Greyhound
arrives, inflicting painful death on her.
Questi non ciberà terra né peltro,
ma sapienza, amore e virtute,
e sua nazion sarà tra feltro e feltro .
That Hound will never feed on land or pewter,
but find his fare in wisdom, love, and virtue;
his place of birth shall be between two felts.
Di quella umile Italia fia salute
per cui morì la vergine Cammilla,
Eurialo e Turno e Niso di ferute .
He will restore low-lying Italy for which
the maid Camilla died of wounds,
and Nisus, Turnus, and Euryalus.
Questi la caccerà per ogne villa,
fin che l'avrà rimessa ne lo 'nferno,
là onde 'nvidia prima dipartilla .
And he will hunt that beast through every city
until he thrusts her back again to Hell,
for which she was first sent above by envy.
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Ond'io per lo tuo me' penso e discerno
che tu mi segui, e io sarò tua guida,
e trarrotti di qui per loco etterno ,
Therefore, I think and judge it best for you
to follow me, and I shall guide you, taking
you from this place through an eternal place,
ove udirai le disperate strida,
vedrai li antichi spiriti dolenti,
ch'a la seconda morte ciascun grida ;
where you shall hear the howls of desperation
and see the ancient spirits in their pain,
as each of them laments his second death;
e vederai color che son contenti
nel foco, perché speran di venire
quando che sia a le beate genti .
and you shall see those souls who are content
within the fire, for they hope to reachwhenever that may be-the blessed people.
A le quai poi se tu vorrai salire,
anima fia a ciò più di me degna:
con lei ti lascerò nel mio partire ;
If you would then ascend as high as these,
a soul more worthy than I am will guide you;
I'll leave you in her care when I depart,
ché quello imperador che là sù regna,
perch'i' fu' ribellante a la sua legge,
non vuol che 'n sua città per me si vegna .
because that Emperor who reigns above,
since I have been rebellious to His law,
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will not allow me entry to His city.
In tutte parti impera e quivi regge;
quivi è la sua città e l'alto seggio:
oh felice colui cu' ivi elegge! ».
He governs everywhere, but rules from there;
there is His city, His high capital:
o happy those He chooses to be there!"
E io a lui: «Poeta, io ti richeggio
per quello Dio che tu non conoscesti,
acciò ch'io fugga questo male e peggio ,
And I replied: "O poet-by that God
whom you had never come to know-I beg you,
that I may flee this evil and worse evils,
che tu mi meni là dov'or dicesti,
sì ch'io veggia la porta di san Pietro
e color cui tu fai cotanto mesti ».
to lead me to the place of which you spoke,
that I may see the gateway of Saint Peter
and those whom you describe as sorrowful."
Allor si mosse, e io li tenni dietro.
Then he set out, and I moved on behind him.
~ Dante Alighieri,
66:The Four Seasons Of The Year.
Spring.
Another four I've left yet to bring on,
Of four times four the last Quaternion,
The Winter, Summer, Autumn & the Spring,
In season all these Seasons I shall bring:
Sweet Spring like man in his Minority,
At present claim'd, and had priority.
With smiling face and garments somewhat green,
She trim'd her locks, which late had frosted been,
Nor hot nor cold, she spake, but with a breath,
Fit to revive, the nummed earth from death.
Three months (quoth she) are 'lotted to my share
March, April, May of all the rest most fair.
Tenth of the first, Sol into Aries enters,
And bids defiance to all tedious winters,
Crosseth the Line, and equals night and day,
(Stil adds to th'last til after pleasant May)
And now makes glad the darkned northern wights
Who for some months have seen but starry lights.
Now goes the Plow-man to his merry toyle,
He might unloose his winter locked soyl:
The Seeds-man too, doth lavish out his grain,
In hope the more he casts, the more to gain:
The Gardner now superfluous branches lops,
And poles erects for his young clambring hops.
Now digs then sowes his herbs, his flowers & roots
And carefully manures his trees of fruits.
The Pleiades their influence now give,
And all that seem'd as dead afresh doth live.
The croaking frogs, whom nipping winter kil'd
Like birds now chirp, and hop about the field,
The Nightingale, the black-bird and the Thrush
Now tune their layes, on sprayes of every bush.
The wanton frisking Kid, and soft-fleec'd Lambs
Do jump and play before their feeding Dams,
The tender tops of budding grass they crop,
They joy in what they have, but more in hope:
For though the frost hath lost his binding power,
Yet many a fleece of snow and stormy shower
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Doth darken Sol's bright eye, makes us remember
The pinching North-west wind of cold December.
My second moneth is April, green and fair,
Of longer dayes, and a more temperate Air:
The Sun in Taurus keeps his residence,
And with his warmer beams glanceth from thence
This is the month whose fruitful showrs produces
All set and sown for all delights and uses:
The Pear, the Plum, and Apple-tree now flourish
The grass grows long the hungry beast to nourish.
The Primrose pale, and azure violet
Among the virduous grass hath nature set,
That when the Sun on's Love (the earth) doth shine
These might as lace set out her garment fine.
The fearfull bird his little house now builds
In trees and walls, in Cities and in fields.
The outside strong, the inside warm and neat;
A natural Artificer compleat.
The clocking hen her chirping chickins leads
With wings & beak defends them from the gleads
My next and last is fruitfull pleasant May,
Wherein the earth is clad in rich aray,
The Sun now enters loving Gemini,
And heats us with the glances of his eye,
Our thicker rayment makes us lay aside
Lest by his fervor we be torrifi'd.
All flowers the Sun now with his beams discloses,
Except the double pinks and matchless Roses.
Now swarms the busy, witty, honey-Bee,
VVhose praise deserves a page from more then me
The cleanly Huswifes Dary's now in th'prime,
Her shelves and firkins fill'd for winter time.
The meads with Cowslips, Honey-suckles dight,
One hangs his head, the other stands upright:
But both rejoyce at th'heavens clear smiling face,
More at her showers, which water them a space.
For fruits my Season yields the early Cherry,
The hasty Peas, and wholsome cool Strawberry.
More solid fruits require a longer time,
Each Season hath his fruit, so hath each Clime:
Each man his own peculiar excellence,
But none in all that hath preheminence.
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Sweet fragrant Spring, with thy short pittance fly
Let some describe thee better then can I.
Yet above all this priviledg is thine,
Thy dayes still lengthen without least decline:
Summer.
When Spring had done, the Summer did begin,
With melted tauny face, and garments thin,
Resembling Fire, Choler, and Middle age,
As Spring did Air, Blood, Youth in's equipage.
Wiping the sweat from of her face that ran,
With hair all wet she puffing thus began;
Bright June, July and August hot are mine,
In'th first Sol doth in crabbed Cancer shine.
His progress to the North now's fully done,
Then retrograde must be my burning Sun,
Who to his southward Tropick still is bent,
Yet doth his parching heat but more augment
Though he decline, because his flames so fair,
Have throughly dry'd the earth, and heat the air.
Like as an Oven that long time hath been heat,
Whose vehemency at length doth grow so great,
That if you do withdraw her burning store,
Tis for a time as fervent as before.
Now go those frolick Swains, the Shepherd Lads
To wash the thick cloth'd flocks with pipes full glad
In the cool streams they labour with delight
Rubbing their dirty coats till they look white:
Whose fleece when finely spun and deeply dy'd
With Robes thereof Kings have been dignifi'd.
Blest rustick Swains, your pleasant quiet life,
Hath envy bred in Kings that were at strife,
Careless of worldly wealth you sing and pipe,
Whilst they'r imbroyl'd in wars & troubles rise:
VVhich made great Bajazet cry out in's woes,
Oh happy shepherd which hath not to lose.
Orthobulus, nor yet Sebastia great,
But whist'leth to thy flock in cold and heat.
Viewing the Sun by day, the Moon by night
Endimions, Dianaes dear delight,
Upon the grass resting your healthy limbs,
By purling Brooks looking how fishes swims.
If pride within your lowly Cells ere haunt,
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Of him that was Shepherd then King go vaunt.
This moneth the Roses are distil'd in glasses,
VVhose fragrant smel all made perfumes surpasses
The Cherry, Gooseberry are now in th'prime,
And for all sorts of Pease, this is the time.
July my next, the hott'st in all the year,
The sun through Leo now takes his Career,
VVhose flaming breath doth melt us from afar,
Increased by the star Canicular.
This Month from Julius Cæsar took its name,
By Romans celebrated to his fame.
Now go the Mowers to their slashing toyle,
The Meadowes of their riches to dispoyle,
VVith weary strokes, they take all in their way,
Bearing the burning heat of the long day.
The forks and Rakes do follow them amain,
VVhich makes the aged fields look young again.
The groaning Carts do bear away this prize.
To Stacks and Barns where it for Fodder lyes.
My next and last is August fiery hot
(For much, the Southward Sun abateth not)
This Moneth he keeps with Virgo for a space,
The dryed Earth is parched with his face.
August of great Augustus took its name,
Romes second Emperour of lasting fame,
With sickles now the bending Reapers goe
The russling tress of terra down to mowe;
And bundles up in sheaves, the weighty wheat,
Which after Manchet makes for Kings to eat:
The Barly, Rye and Pease should first had place,
Although their bread have not so white a face.
The Carter leads all home with whistling voyce,
He plow'd with pain, but reaping doth rejoyce;
His sweat, his toyle, his careful wakeful nights,
His fruitful Crop abundantly requites.
Now's ripe the Pear, Pear-plumb, and Apricock,
The prince of plumbs, whose stone's as hard as Rock
The Summer seems but short, the Autumn hasts
To shake his fruits, of most delicious tasts
Like good old Age, whose younger juicy Roots
Hath still ascended, to bear goodly fruits.
Until his head be gray, and strength be gone.
119
Yet then appears the worthy deeds he'th done:
To feed his boughs exhausted hath his sap,
Then drops his fruits into the eaters lap.
Autumn.
Of Autumn moneths September is the prime,
Now day and night are equal in each Clime,
The twelfth of this Sol riseth in the Line,
And doth in poizing Libra this month shine.
The vintage now is ripe, the grapes are prest,
Whose lively liquor oft is curs'd and blest:
For nought so good, but it may be abused,
But its a precious juice when well its used.
The raisins now in clusters dryed be,
The Orange, Lemon dangle on the tree:
The Pomegranate, the Fig are ripe also,
And Apples now their yellow sides do show.
Of Almonds, Quinces, Wardens, and of Peach,
The season's now at hand of all and each.
Sure at this time, time first of all began,
And in this moneth was made apostate Man:
For then in Eden was not only seen,
Boughs full of leaves, or fruits unripe or green,
Or withered stocks, which were all dry and dead,
But trees with goodly fruits replenished;
Which shews nor Summer, Winter nor the Spring
Our Grand-Sire was of Paradice made King:
Nor could that temp'rate Clime such difference make,
If scited as the most Judicious take.
October is my next, we hear in this
The Northern winter-blasts begin to hiss.
In Scorpio resideth now the Sun,
And his declining heat is almost done.
The fruitless Trees all withered now do stand,
Whose sapless yellow leavs, by winds are fan'd,
Which notes when youth and strength have past their prime
Decrepit age must also have its time.
The Sap doth slily creep towards the Earth
There rests, until the Sun give it a birth.
So doth old Age still tend unto his grave,
Where also he his winter time must have;
But when the Sun of righteousness draws nigh,
His dead old stock, shall mount again on high.
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November is my last, for Time doth haste,
We now of winters sharpness 'gins to tast.
This moneth the Sun's in Sagitarius,
So farre remote, his glances warm not us.
Almost at shortest is the shorten'd day,
The Northern pole beholdeth not one ray.
Now Greenland, Groanland, Finland, Lapland, see
No Sun, to lighten their obscurity:
Poor wretches that in total darkness lye,
With minds more dark then is the dark'ned Sky.
Beaf, Brawn, and Pork are now in great request,
And solid meats our stomacks can digest.
This time warm cloaths, full diet, and good fires,
Our pinched flesh, and hungry mawes requires:
Old, cold, dry Age and Earth Autumn resembles,
And Melancholy which most of all dissembles.
I must be short, and shorts, the short'ned day,
What winter hath to tell, now let him say.
Winter.
Cold, moist, young flegmy winter now doth lye
In swadling Clouts, like new born Infancy
Bound up with frosts, and furr'd with hail & snows,
And like an Infant, still it taller grows;
December is my first, and now the Sun
To th'Southward Tropick, his swift race doth run:
This moneth he's hous'd in horned Capricorn,
From thence he 'gins to length the shortned morn,
Through Christendome with great Feastivity,
Now's held, (but ghest) for blest Nativity.
Cold frozen January next comes in,
Chilling the blood and shrinking up the skin;
In Aquarius now keeps the long wisht Sun,
And Northward his unwearied Course doth run:
The day much longer then it was before,
The cold not lessened, but augmented more.
Now Toes and Ears, and Fingers often freeze,
And Travellers their noses sometimes leese.
Moist snowie February is my last,
I care not how the winter time doth haste.
In Pisces now the golden Sun doth shine,
And Northward still approaches to the Line,
The Rivers 'gin to ope, the snows to melt,
121
And some warm glances from his face are felt;
Which is increased by the lengthen'd day,
Until by's heat, he drive all cold away,
And thus the year in Circle runneth round:
Where first it did begin, in th'end its found.
My Subjects bare, my Brain is bad,
Or better Lines you should have had:
The first fell in so nat'rally,
I knew not how to pass it by;
The last, though bad I could not mend,
Accept therefore of what is pen'd,
And all the faults that you shall spy
Shall at your feet for pardon cry.
~ Anne Bradstreet,
67:A Hymn In Honour Of Beauty
Ah whither, Love, wilt thou now carry me?
What wontless fury dost thou now inspire
Into my feeble breast, too full of thee?
Whilst seeking to aslake thy raging fire,
Thou in me kindlest much more great desire,
And up aloft above my strength dost raise
The wondrous matter of my fire to praise.
That as I erst in praise of thine own name,
So now in honour of thy mother dear,
An honourable hymn I eke should frame,
And with the brightness of her beauty clear,
The ravish'd hearts of gazeful men might rear
To admiration of that heavenly light,
From whence proceeds such soul-enchanting might.
Thereto do thou, great goddess, queen of beauty,
Mother of love, and of all world's delight,
Without whose sovereign grace and kindly duty
Nothing on earth seems fair to fleshly sight,
Do thou vouchsafe with thy love-kindling light
T' illuminate my dim and dulled eyne,
And beautify this sacred hymn of thine:
That both to thee, to whom I mean it most,
And eke to her, whose fair immortal beam
Hath darted fire into my feeble ghost,
That now it wasted is with woes extreme,
It may so please, that she at length will stream
Some dew of grace into my withered heart,
After long sorrow and consuming smart.
WHAT time this world's great Workmaster did cast
To make all things such as we now behold,
It seems that he before his eyes had plac'd
A goodly pattern, to whose perfect mould
He fashion'd them as comely as he could;
That now so fair and seemly they appear,
As nought may be amended anywhere.
That wondrous pattern, wheresoe'er it be,
Whether in earth laid up in secret store,
Or else in heaven, that no man may it see
With sinful eyes, for fear it to deflore,
Is perfect Beauty, which all men adore;
Whose face and feature doth so much excel
All mortal sense, that none the same may tell.
Thereof as every earthly thing partakes
Or more or less, by influence divine,
So it more fair accordingly it makes,
And the gross matter of this earthly mine,
Which clotheth it, thereafter doth refine,
Doing away the dross which dims the light
Of that fair beam which therein is empight.
For, through infusion of celestial power,
The duller earth it quick'neth with delight,
And lifeful spirits privily doth pour
Through all the parts, that to the looker's sight
They seem to please. That is thy sovereign might,
O Cyprian queen, which flowing from the beam
Of thy bright star, thou into them dost stream.
That is the thing which giveth pleasant grace
To all things fair, that kindleth lively fire,
Light of thy lamp, which, shining in the face,
Thence to the soul darts amorous desire,
And robs the hearts of those which it admire;
Therewith thou pointest thy son's poison'd arrow,
That wounds the life, and wastes the inmost marrow.
How vainly then do idle wits invent,
That beauty is nought else but mixture made
Of colours fair, and goodly temp'rament
Of pure complexions, that shall quickly fade
And pass away, like to a summer's shade;
Or that it is but comely composition
Of parts well measur'd, with meet disposition.
Hath white and red in it such wondrous power,
That it can pierce through th' eyes unto the heart,
And therein stir such rage and restless stour,
As nought but death can stint his dolour's smart?
Or can proportion of the outward part
Move such affection in the inward mind,
That it can rob both sense and reason blind?
Why do not then the blossoms of the field,
Which are array'd with much more orient hue,
And to the sense most dainty odours yield,
Work like impression in the looker's view?
Or why do not fair pictures like power shew,
In which oft-times we nature see of art
Excell'd, in perfect limning every part?
But ah, believe me, there is more than so,
That works such wonders in the minds of men;
I, that have often prov'd, too well it know,
And whoso list the like assays to ken,
Shall find by trial, and confess it then,
That beauty is not, as fond men misdeem,
An outward shew of things, that only seem.
For that same goodly hue of white and red,
With which the cheeks are sprinkled, shall decay,
And those sweet rosy leaves, so fairly spread
Upon the lips, shall fade and fall away
To that they were, even to corrupted clay;
That golden wire, those sparkling stars so bright,
Shall turn to dust; and lose their goodly light.
But that fair lamp, from whose celestial ray
That light proceeds, which kindleth lovers' fire,
Shall never be extinguish'd nor decay;
But when the vital spirits do expire,
Unto her native planet shall retire;
For it is heavenly born and cannot die,
Being a parcel of the purest sky.
For when the soul, the which derived was,
At first, out of that great immortal Spright,
By whom all live to love, whilom did pass
10
Down from the top of purest heaven's height
To be embodied here, it then took light
And lively spirits from that fairest star,
Which lights the world forth from his fiery car.
Which power retaining still or more or less,
When she in fleshly seed is eft enraced,
Through every part she doth the same impress,
According as the heavens have her graced,
And frames her house, in which she will be placed,
Fit for herself, adorning it with spoil
Of th' heavenly riches which she robb'd erewhile.
Thereof it comes that these fair souls, which have
The most resemblance of that heavenly light,
Frame to themselves most beautiful and brave
Their fleshly bower, most fit for their delight,
And the gross matter by a sovereign might
Tempers so trim, that it may well be seen
A palace fit for such a virgin queen.
So every spirit, as it is most pure,
And hath in it the more of heavenly light,
So it the fairer body doth procure
To habit in, and it more fairly dight
With cheerful grace and amiable sight.
For of the soul the body form doth take:
For soul is form, and doth the body make.
Therefore wherever that thou dost behold
A comely corpse, with beauty fair endued,
Know this for certain, that the same doth hold
A beauteous soul, with fair conditions thewed,
Fit to receive the seed of virtue strewed.
For all that fair is, is by nature good;
That is a sign to know the gentle blood.
Yet oft it falls that many a gentle mind
Dwells in deformed tabernacle drown'd,
Either by chance, against the course of kind,
Or through unaptness in the substance found,
Which it assumed of some stubborn ground,
11
That will not yield unto her form's direction,
But is deform'd with some foul imperfection.
And oft it falls, (ay me, the more to rue)
That goodly beauty, albe heavenly born,
Is foul abus'd, and that celestial hue,
Which doth the world with her delight adorn,
Made but the bait of sin, and sinners' scorn,
Whilst every one doth seek and sue to have it,
But every one doth seek but to deprave it.
Yet nathëmore is that fair beauty's blame,
But theirs that do abuse it unto ill:
Nothing so good, but that through guilty shame
May be corrupt, and wrested unto will:
Natheless the soul is fair and beauteous still,
However flesh{"e}s fault it filthy make;
For things immortal no corruption take.
But ye fair dames, the world's dear ornaments
And lively images of heaven's light,
Let not your beams with such disparagements
Be dimm'd, and your bright glory dark'ned quite;
But mindful still of your first country's sight,
Do still preserve your first informed grace,
Whose shadow yet shines in your beauteous face.
Loathe that foul blot, that hellish firebrand,
Disloyal lust, fair beauty's foulest blame,
That base affections, which your ears would bland,
Commend to you by love's abused name,
But is indeed the bondslave of defame;
Which will the garland of your glory mar,
And quench the light of your bright shining star.
But gentle Love, that loyal is and true,
Will more illumine your resplendent ray,
And add more brightness to your goodly hue,
From light of his pure fire; which, by like way
Kindled of yours, your likeness doth display;
Like as two mirrors, by oppos'd reflection,
Do both express the face's first impression.
12
Therefore, to make your beauty more appear,
It you behoves to love, and forth to lay
That heavenly riches which in you ye bear,
That men the more admire their fountain may;
For else what booteth that celestial ray,
If it in darkness be enshrined ever,
That it of loving eyes be viewed never?
But, in your choice of loves, this well advise,
That likest to yourselves ye them select,
The which your forms' first source may sympathize,
And with like beauty's parts be inly deckt;
For, if you loosely love without respect,
It is no love, but a discordant war,
Whose unlike parts amongst themselves do jar.
For love is a celestial harmony
Of likely hearts compos'd of stars' concent,
Which join together in sweet sympathy,
To work each other's joy and true content,
Which they have harbour'd since their first descent
Out of their heavenly bowers, where they did see
And know each other here belov'd to be.
Then wrong it were that any other twain
Should in love's gentle band combined be
But those whom Heaven did at first ordain,
And made out of one mould the more t' agree;
For all that like the beauty which they see,
Straight do not love; for love is not so light
As straight to burn at first beholder's sight.
But they, which love indeed, look otherwise,
With pure regard and spotless true intent,
Drawing out of the object of their eyes
A more refined form, which they present
Unto their mind, void of all blemishment;
Which it reducing to her first perfection,
Beholdeth free from flesh's frail infection.
And then conforming it unto the light,
13
Which in itself it hath remaining still,
Of that first Sun, yet sparkling in his sight,
Thereof he fashions in his higher skill
An heavenly beauty to his fancy's will;
And it embracing in his mind entire,
The mirror of his own thought doth admire.
Which seeing now so inly fair to be,
As outward it appeareth to the eye,
And with his spirit's proportion to agree,
He thereon fixeth all his fantasy,
And fully setteth his felicity;
Counting it fairer than it is indeed,
And yet indeed her fairness doth exceed.
For lovers' eyes more sharply sighted be
Than other men's, and in dear love's delight
See more than any other eyes can see,
Through mutual receipt of beam{"e}s bright,
Which carry privy message to the spright,
And to their eyes that inmost fair display,
As plain as light discovers dawning day.
Therein they see, through amorous eye-glances,
Armies of loves still flying to and fro,
Which dart at them their little fiery lances;
Whom having wounded, back again they go,
Carrying compassion to their lovely foe;
Who, seeing her fair eyes' so sharp effect,
Cures all their sorrows with one sweet aspect.
In which how many wonders do they rede
To their conceit, that others never see,
Now of her smiles, with which their souls they feed,
Like gods with nectar in their banquets free;
Now of her looks, which like to cordials be;
But when her words' embássade forth she sends,
Lord, how sweet music that unto them lends.
Sometimes upon her forehead they behold
A thousand graces masking in delight;
Sometimes within her eyelids they unfold
14
Ten thousand sweet belgards, which to their sight
Do seem like twinkling stars in frosty night;
But on her lips, like rosy buds in May,
So many millions of chaste pleasures play.
All those, O Cytherea, and thousands more
Thy handmaids be, which do on thee attend,
To deck thy beauty with their dainties' store,
That may it more to mortal eyes commend,
And make it more admir'd of foe and friend:
That in men's hearts thou may'st thy throne install,
And spread thy lovely kingdom over all.
Then Iö, triumph! O great Beauty's Queen,
Advance the banner of thy conquest high,
That all this world, the which thy vassals bene,
May draw to thee, and with due fealty
Adore the power of thy great majesty,
Singing this hymn in honour of thy name,
Compil'd by me, which thy poor liegeman am.
In lieu whereof grant, O great sovereign,
That she whose conquering beauty doth captive
My trembling heart in her eternal chain,
One drop of grace at length will to me give,
That I her bounden thrall by her may live,
And this same life, which first fro me she reaved,
May owe to her, of whom I it received.
And you, fair Venus' darling, my dear dread,
Fresh flower of grace, great goddess of my life,
When your fair eyes these fearful lines shall read,
Deign to let fall one drop of due relief,
That may recure my heart's long pining grief,
And shew what wondrous power your beauty hath,
That can restore a damned wight from death.
~ Edmund Spenser,
68:An Hymn In Honour Of Beauty
AH whither, Love, wilt thou now carry me?
What wontless fury dost thou now inspire
Into my feeble breast, too full of thee?
Whilst seeking to aslake thy raging fire,
Thou in me kindlest much more great desire,
And up aloft above my strength dost raise
The wondrous matter of my fire to praise.
That as I erst in praise of thine own name,
So now in honour of thy mother dear,
An honourable hymn I eke should frame,
And with the brightness of her beauty clear,
The ravish'd hearts of gazeful men might rear
To admiration of that heavenly light,
From whence proceeds such soul-enchanting might.
Thereto do thou, great goddess, queen of beauty,
Mother of love, and of all world's delight,
Without whose sovereign grace and kindly duty
Nothing on earth seems fair to fleshly sight,
Do thou vouchsafe with thy love-kindling light
T' illuminate my dim and dulled eyne,
And beautify this sacred hymn of thine:
That both to thee, to whom I mean it most,
And eke to her, whose fair immortal beam
Hath darted fire into my feeble ghost,
That now it wasted is with woes extreme,
It may so please, that she at length will stream
Some dew of grace into my withered heart,
After long sorrow and consuming smart.
WHAT time this world's great Workmaster did cast
To make all things such as we now behold,
It seems that he before his eyes had plac'd
A goodly pattern, to whose perfect mould
He fashion'd them as comely as he could;
That now so fair and seemly they appear,
As nought may be amended anywhere.
35
That wondrous pattern, wheresoe'er it be,
Whether in earth laid up in secret store,
Or else in heaven, that no man may it see
With sinful eyes, for fear it to deflore,
Is perfect Beauty, which all men adore;
Whose face and feature doth so much excel
All mortal sense, that none the same may tell.
Thereof as every earthly thing partakes
Or more or less, by influence divine,
So it more fair accordingly it makes,
And the gross matter of this earthly mine,
Which clotheth it, thereafter doth refine,
Doing away the dross which dims the light
Of that fair beam which therein is empight.
For, through infusion of celestial power,
The duller earth it quick'neth with delight,
And lifeful spirits privily doth pour
Through all the parts, that to the looker's sight
They seem to please. That is thy sovereign might,
O Cyprian queen, which flowing from the beam
Of thy bright star, thou into them dost stream.
That is the thing which giveth pleasant grace
To all things fair, that kindleth lively fire,
Light of thy lamp, which, shining in the face,
Thence to the soul darts amorous desire,
And robs the hearts of those which it admire;
Therewith thou pointest thy son's poison'd arrow,
That wounds the life, and wastes the inmost marrow.
How vainly then do idle wits invent,
That beauty is nought else but mixture made
Of colours fair, and goodly temp'rament
Of pure complexions, that shall quickly fade
And pass away, like to a summer's shade;
Or that it is but comely composition
Of parts well measur'd, with meet disposition.
Hath white and red in it such wondrous power,
36
That it can pierce through th' eyes unto the heart,
And therein stir such rage and restless stour,
As nought but death can stint his dolour's smart?
Or can proportion of the outward part
Move such affection in the inward mind,
That it can rob both sense and reason blind?
Why do not then the blossoms of the field,
Which are array'd with much more orient hue,
And to the sense most dainty odours yield,
Work like impression in the looker's view?
Or why do not fair pictures like power shew,
In which oft-times we nature see of art
Excell'd, in perfect limning every part?
But ah, believe me, there is more than so,
That works such wonders in the minds of men;
I, that have often prov'd, too well it know,
And whoso list the like assays to ken,
Shall find by trial, and confess it then,
That beauty is not, as fond men misdeem,
An outward shew of things, that only seem.
For that same goodly hue of white and red,
With which the cheeks are sprinkled, shall decay,
And those sweet rosy leaves, so fairly spread
Upon the lips, shall fade and fall away
To that they were, even to corrupted clay;
That golden wire, those sparkling stars so bright,
Shall turn to dust; and lose their goodly light.
But that fair lamp, from whose celestial ray
That light proceeds, which kindleth lovers' fire,
Shall never be extinguish'd nor decay;
But when the vital spirits do expire,
Unto her native planet shall retire;
For it is heavenly born and cannot die,
Being a parcel of the purest sky.
For when the soul, the which derived was,
At first, out of that great immortal Spright,
By whom all live to love, whilom did pass
37
Down from the top of purest heaven's height
To be embodied here, it then took light
And lively spirits from that fairest star,
Which lights the world forth from his fiery car.
Which power retaining still or more or less,
When she in fleshly seed is eft enraced,
Through every part she doth the same impress,
According as the heavens have her graced,
And frames her house, in which she will be placed,
Fit for herself, adorning it with spoil
Of th' heavenly riches which she robb'd erewhile.
Thereof it comes that these fair souls, which have
The most resemblance of that heavenly light,
Frame to themselves most beautiful and brave
Their fleshly bower, most fit for their delight,
And the gross matter by a sovereign might
Tempers so trim, that it may well be seen
A palace fit for such a virgin queen.
So every spirit, as it is most pure,
And hath in it the more of heavenly light,
So it the fairer body doth procure
To habit in, and it more fairly dight
With cheerful grace and amiable sight.
For of the soul the body form doth take:
For soul is form, and doth the body make.
Therefore wherever that thou dost behold
A comely corpse, with beauty fair endued,
Know this for certain, that the same doth hold
A beauteous soul, with fair conditions thewed,
Fit to receive the seed of virtue strewed.
For all that fair is, is by nature good;
That is a sign to know the gentle blood.
Yet oft it falls that many a gentle mind
Dwells in deformed tabernacle drown'd,
Either by chance, against the course of kind,
Or through unaptness in the substance found,
Which it assumed of some stubborn ground,
38
That will not yield unto her form's direction,
But is deform'd with some foul imperfection.
And oft it falls, (ay me, the more to rue)
That goodly beauty, albe heavenly born,
Is foul abus'd, and that celestial hue,
Which doth the world with her delight adorn,
Made but the bait of sin, and sinners' scorn,
Whilst every one doth seek and sue to have it,
But every one doth seek but to deprave it.
Yet nathëmore is that fair beauty's blame,
But theirs that do abuse it unto ill:
Nothing so good, but that through guilty shame
May be corrupt, and wrested unto will:
Natheless the soul is fair and beauteous still,
However flesh{"e}s fault it filthy make;
For things immortal no corruption take.
But ye fair dames, the world's dear ornaments
And lively images of heaven's light,
Let not your beams with such disparagements
Be dimm'd, and your bright glory dark'ned quite;
But mindful still of your first country's sight,
Do still preserve your first informed grace,
Whose shadow yet shines in your beauteous face.
Loathe that foul blot, that hellish firebrand,
Disloyal lust, fair beauty's foulest blame,
That base affections, which your ears would bland,
Commend to you by love's abused name,
But is indeed the bondslave of defame;
Which will the garland of your glory mar,
And quench the light of your bright shining star.
But gentle Love, that loyal is and true,
Will more illumine your resplendent ray,
And add more brightness to your goodly hue,
From light of his pure fire; which, by like way
Kindled of yours, your likeness doth display;
Like as two mirrors, by oppos'd reflection,
Do both express the face's first impression.
39
Therefore, to make your beauty more appear,
It you behoves to love, and forth to lay
That heavenly riches which in you ye bear,
That men the more admire their fountain may;
For else what booteth that celestial ray,
If it in darkness be enshrined ever,
That it of loving eyes be viewed never?
But, in your choice of loves, this well advise,
That likest to yourselves ye them select,
The which your forms' first source may sympathize,
And with like beauty's parts be inly deckt;
For, if you loosely love without respect,
It is no love, but a discordant war,
Whose unlike parts amongst themselves do jar.
For love is a celestial harmony
Of likely hearts compos'd of stars' concent,
Which join together in sweet sympathy,
To work each other's joy and true content,
Which they have harbour'd since their first descent
Out of their heavenly bowers, where they did see
And know each other here belov'd to be.
Then wrong it were that any other twain
Should in love's gentle band combined be
But those whom Heaven did at first ordain,
And made out of one mould the more t' agree;
For all that like the beauty which they see,
Straight do not love; for love is not so light
As straight to burn at first beholder's sight.
But they, which love indeed, look otherwise,
With pure regard and spotless true intent,
Drawing out of the object of their eyes
A more refined form, which they present
Unto their mind, void of all blemishment;
Which it reducing to her first perfection,
Beholdeth free from flesh's frail infection.
And then conforming it unto the light,
40
Which in itself it hath remaining still,
Of that first Sun, yet sparkling in his sight,
Thereof he fashions in his higher skill
An heavenly beauty to his fancy's will;
And it embracing in his mind entire,
The mirror of his own thought doth admire.
Which seeing now so inly fair to be,
As outward it appeareth to the eye,
And with his spirit's proportion to agree,
He thereon fixeth all his fantasy,
And fully setteth his felicity;
Counting it fairer than it is indeed,
And yet indeed her fairness doth exceed.
For lovers' eyes more sharply sighted be
Than other men's, and in dear love's delight
See more than any other eyes can see,
Through mutual receipt of beam{"e}s bright,
Which carry privy message to the spright,
And to their eyes that inmost fair display,
As plain as light discovers dawning day.
Therein they see, through amorous eye-glances,
Armies of loves still flying to and fro,
Which dart at them their little fiery lances;
Whom having wounded, back again they go,
Carrying compassion to their lovely foe;
Who, seeing her fair eyes' so sharp effect,
Cures all their sorrows with one sweet aspect.
In which how many wonders do they rede
To their conceit, that others never see,
Now of her smiles, with which their souls they feed,
Like gods with nectar in their banquets free;
Now of her looks, which like to cordials be;
But when her words' embássade forth she sends,
Lord, how sweet music that unto them lends.
Sometimes upon her forehead they behold
A thousand graces masking in delight;
Sometimes within her eyelids they unfold
41
Ten thousand sweet belgards, which to their sight
Do seem like twinkling stars in frosty night;
But on her lips, like rosy buds in May,
So many millions of chaste pleasures play.
All those, O Cytherea, and thousands more
Thy handmaids be, which do on thee attend,
To deck thy beauty with their dainties' store,
That may it more to mortal eyes commend,
And make it more admir'd of foe and friend:
That in men's hearts thou may'st thy throne install,
And spread thy lovely kingdom over all.
Then Iö, triumph! O great Beauty's Queen,
Advance the banner of thy conquest high,
That all this world, the which thy vassals bene,
May draw to thee, and with due fealty
Adore the power of thy great majesty,
Singing this hymn in honour of thy name,
Compil'd by me, which thy poor liegeman am.
In lieu whereof grant, O great sovereign,
That she whose conquering beauty doth captive
My trembling heart in her eternal chain,
One drop of grace at length will to me give,
That I her bounden thrall by her may live,
And this same life, which first fro me she reaved,
May owe to her, of whom I it received.
And you, fair Venus' darling, my dear dread,
Fresh flower of grace, great goddess of my life,
When your fair eyes these fearful lines shall read,
Deign to let fall one drop of due relief,
That may recure my heart's long pining grief,
And shew what wondrous power your beauty hath,
That can restore a damned wight from death.
~ Edmund Spenser,
69:An Essay On Man In Four Epistles: Epistle 1
To Henry St. John, Lord Bolingbroke
Awake, my St. John! leave all meaner things
To low ambition, and the pride of kings.
Let us (since life can little more supply
Than just to look about us and to die)
Expatiate free o'er all this scene of man;
A mighty maze! but not without a plan;
A wild, where weeds and flow'rs promiscuous shoot;
Or garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts, the giddy heights explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot folly as it flies,
And catch the manners living as they rise;
Laugh where we must, be candid where we can;
But vindicate the ways of God to man.I.
Say first, of God above, or man below,
What can we reason, but from what we know?
Of man what see we, but his station here,
From which to reason, or to which refer?
Through worlds unnumber'd though the God be known,
'Tis ours to trace him only in our own.
He, who through vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What varied being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd through? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?II.
Presumptuous man! the reason wouldst thou find,
27
Why form'd so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less?
Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields above,
Why Jove's satellites are less than Jove?
Of systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain
There must be somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting man, whatever wrong we call,
May, must be right, as relative to all.
In human works, though labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why man restrains
His fiery course, or drives him o'er the plains:
When the dull ox, why now he breaks the clod,
Is now a victim, and now Egypt's God:
Then shall man's pride and dulness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.
Then say not man's imperfect, Heav'n in fault;
Say rather, man's as perfect as he ought:
His knowledge measur'd to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
28
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.III.
Heav'n from all creatures hides the book of fate,
All but the page prescrib'd, their present state:
From brutes what men, from men what spirits know:
Or who could suffer being here below?
The lamb thy riot dooms to bleed today,
Had he thy reason, would he skip and play?
Pleas'd to the last, he crops the flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n:
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.
Hope humbly then; with trembling pinions soar;
Wait the great teacher Death; and God adore.
What future bliss, he gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never is, but always to be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.
Lo! the poor Indian, whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul, proud science never taught to stray
Far as the solar walk, or milky way;
Yet simple nature to his hope has giv'n,
Behind the cloud topp'd hill, an humbler heav'n;
Some safer world in depth of woods embrac'd,
Some happier island in the wat'ry waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold.
To be, contents his natural desire,
He asks no angel's wing, no seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.IV.
29
Go, wiser thou! and, in thy scale of sense
Weigh thy opinion against Providence;
Call imperfection what thou fanciest such,
Say, here he gives too little, there too much:
Destroy all creatures for thy sport or gust,
Yet cry, if man's unhappy, God's unjust;
If man alone engross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance and the rod,
Rejudge his justice, be the God of God.
In pride, in reas'ning pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be angels, angels would be gods.
Aspiring to be gods, if angels fell,
Aspiring to be angels, men rebel:
And who but wishes to invert the laws
Of order, sins against th' Eternal Cause.V.
Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, " 'Tis for mine:
For me kind Nature wakes her genial pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew,
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies."
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No, ('tis replied) the first Almighty Cause
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began:
And what created perfect?"--Why then man?
30
If the great end be human happiness,
Then Nature deviates; and can man do less?
As much that end a constant course requires
Of show'rs and sunshine, as of man's desires;
As much eternal springs and cloudless skies,
As men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia, or a Catiline?
Who knows but he, whose hand the lightning forms,
Who heaves old ocean, and who wings the storms;
Pours fierce ambition in a Cæsar's mind,
Or turns young Ammon loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral, as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind.
But ALL subsists by elemental strife;
And passions are the elements of life.
The gen'ral order, since the whole began,
Is kept in nature, and is kept in man.VI.
What would this man? Now upward will he soar,
And little less than angel, would be more;
Now looking downwards, just as griev'd appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the pow'rs of all?
Nature to these, without profusion, kind,
The proper organs, proper pow'rs assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heav'n unkind to man, and man alone?
31
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?
The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye?
For this plain reason, man is not a fly.
Say what the use, were finer optics giv'n,
T' inspect a mite, not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If nature thunder'd in his op'ning ears,
And stunn'd him with the music of the spheres,
How would he wish that Heav'n had left him still
The whisp'ring zephyr, and the purling rill?
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?VII.
Far as creation's ample range extends,
The scale of sensual, mental pow'rs ascends:
Mark how it mounts, to man's imperial race,
From the green myriads in the peopled grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious on the tainted green:
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From pois'nous herbs extracts the healing dew?
How instinct varies in the grov'lling swine,
Compar'd, half-reas'ning elephant, with thine!
'Twixt that, and reason, what a nice barrier;
For ever sep'rate, yet for ever near!
32
Remembrance and reflection how allied;
What thin partitions sense from thought divide:
And middle natures, how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected, these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy reason all these pow'rs in one?VIII.
See, through this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high, progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being, which from God began,
Natures ethereal, human, angel, man,
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from infinite to thee,
From thee to nothing!--On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destroy'd:
From nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike.
And, if each system in gradation roll
Alike essential to th' amazing whole,
The least confusion but in one, not all
That system only, but the whole must fall.
Let earth unbalanc'd from her orbit fly,
Planets and suns run lawless through the sky;
Let ruling angels from their spheres be hurl'd,
Being on being wreck'd, and world on world;
Heav'n's whole foundations to their centre nod,
And nature trembles to the throne of God.
All this dread order break--for whom? for thee?
Vile worm!--Oh madness, pride, impiety!IX.
What if the foot ordain'd the dust to tread,
Or hand, to toil, aspir'd to be the head?
33
What if the head, the eye, or ear repin'd
To serve mere engines to the ruling mind?
Just as absurd for any part to claim
To be another, in this gen'ral frame:
Just as absurd, to mourn the tasks or pains,
The great directing Mind of All ordains.
All are but parts of one stupendous whole,
Whose body Nature is, and God the soul;
That, chang'd through all, and yet in all the same,
Great in the earth, as in th' ethereal frame,
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives through all life, extends through all extent,
Spreads undivided, operates unspent,
Breathes in our soul, informs our mortal part,
As full, as perfect, in a hair as heart;
As full, as perfect, in vile man that mourns,
As the rapt seraph that adores and burns;
To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.X.
Cease then, nor order imperfection name:
Our proper bliss depends on what we blame.
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n bestows on thee.
Submit.--In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing pow'r,
Or in the natal, or the mortal hour.
All nature is but art, unknown to thee;
All chance, direction, which thou canst not see;
All discord, harmony, not understood;
All partial evil, universal good:
And, spite of pride, in erring reason's spite,
One truth is clear, Whatever is, is right.
~ Alexander Pope,
70:Essay On Man
The First Epistle
Awake, my ST. JOHN!(1) leave all meaner things
To low ambition, and the pride of Kings.
Let us (since Life can little more supply
Than just to look about us and to die)
Expatiate(2) free o'er all this scene of Man;
A mighty maze! but not without a plan;
A Wild, where weeds and flow'rs promiscuous shoot,
Or Garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts(3), the giddy heights explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot Folly as it flies,
And catch the Manners living as they rise;
Laugh where we must, be candid where we can;
But vindicate(4) the ways of God to Man.
1. Say first, of God above, or Man below,
What can we reason, but from what we know?
Of Man what see we, but his station here,
From which to reason, or to which refer?
Thro' worlds unnumber'd tho' the God be known,
'Tis ours to trace him only in our own.
He, who thro' vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What vary'd being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd thro'? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
II. Presumptuous Man! the reason wouldst thou find,
Why form'd so weak, so little, and so blind!
92
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less!
Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields(5) above,
Why JOVE'S Satellites are less than JOVE?(6)
Of Systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain
There must be, somewhere, such rank as Man;
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting Man, whatever wrong we call,
Nay, must be right, as relative to all.
In human works, tho' labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So Man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why Man restrains
His fiery course, or drives him o'er the plains;
When the dull Ox, why now he breaks the clod,
Is now a victim, and now Egypt's God:(7)
Then shall Man's pride and dullness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.
Then say not Man's imperfect, Heav'n in fault;
Say rather, Man's as perfect as he ought;
His knowledge measur'd to his state and place,
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.
III. Heav'n from all creatures hides the book of Fate,
93
All but the page prescrib'd, their present state;
From brutes what men, from men what spirits know:
Or who could suffer Being here below?
The lamb thy riot dooms to bleed to-day,
Had he thy Reason, would he skip and play?
Pleas'd to the last, he crops the flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n;
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.
Hope humbly then; with trembling pinions soar;
Wait the great teacher Death, and God adore!
What future bliss, he gives not thee to know,
But gives that Hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never Is, but always To be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.
Lo! the poor Indian, whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul proud Science never taught to stray
Far as the solar walk, or milky way;
Yet simple Nature to his hope has giv'n,
Behind the cloud-topt hill, an humbler heav'n;
Some safer world in depth of woods embrac'd,
Some happier island in the watry waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold!
To Be, contents his natural desire,
He asks no Angel's wing, no Seraph's(8) fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.
IV. Go, wiser thou! and in thy scale of sense
Weigh thy Opinion against Providence;
Call Imperfection what thou fancy'st such,
Say, here he gives too little, there too much;
Destroy all creatures for thy sport or gust,(9)
Yet cry, If Man's unhappy, God's unjust;
94
If Man alone ingross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance(10) and the rod,
Re-judge his justice, be the GOD of GOD!
In Pride, in reas'ning Pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be Angels, Angels would be Gods.
Aspiring to be Gods, if Angels fell,
Aspiring to be Angels, Men rebel;
And who but wishes to invert the laws
Of ORDER, sins against th' Eternal Cause.
V. Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, "Tis for mine:
For me kind Nature wakes her genial pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies."
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No ('tis reply'd) the first Almighty Cause
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began,
And what created perfect?" -- Why then Man?
If the great end be human Happiness,
Then Nature deviates; and can Man do less?
As much that end a constant course requires
Of show'rs and sun-shine, as of Man's desires;
As much eternal springs and cloudless skies,
As Men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia,(11) or a Catiline?(12)
Who knows but he, whose hand the light'ning forms,
Who heaves old Ocean, and who wings the storms,
Pours fierce Ambition in a Caesar's(13) mind,
95
Or turns young Ammon(14) loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.
Better for Us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind:
But ALL subsists by elemental strife;
and Passions are the elements of Life.
The gen'ral ORDER, since the whole began,
Is kept in Nature, and is kept in Man.
VI. What would this Man? Now upward will he soar,
And little less than Angel,(15) would be more;
Now looking downwards, just as griev'd appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the pow'rs of all?
Nature to these, without profusion kind,
The proper organs, proper pow'rs assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own;
Is Heav'n unkind to Man, and Man alone?
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?
The bliss of Man (could Pride that blessing find)
Is not to act or think beyond mankind;
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not Man a microscopic eye?
For this plain reason, Man is not a Fly.
Say what the use, were finer optics giv'n,
T' inspect a mite,(16) not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia(17) darting thro' the brain,
Die of a rose in aromatic pain?
96
If nature thunder'd in his op'ning ears,
And stunn'd him with the music of the spheres,
How would he wish that Heav'n had left him still
The whisp'ring Zephyr,(18) and the purling rill?(19)
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?
VII. Far as Creation's ample range extends,
The scale of sensual, mental pow'rs ascends:
Mark how it mounts, to Man's imperial race,
From the green myriads in the people grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious(20) on the tainted(21) green:
Of hearing, from the life that fills the flood,(22)
To that which warbles thro' the vernal(23) wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From pois'nous herbs extracts the healing dew:(24)
How Instinct varies in the grov'ling swine,
Compar'd, half-reas'ning elephant, with thine:
'Twixt that, and Reason, what a nice barrier;
For ever sep'rate, yet for ever near!
Remembrance and Reflection how ally'd;
What thin partitions Sense from Thought divide:
And Middle natures,(25) how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy Reason all these pow'rs in one?
VIII. See, thro' this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being, which from God began,
Natures ethereal,(26) human, angel, man
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from Infinite to thee,
97
From thee to Nothing! -- On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destoy'd:
From Nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike.
And if each system in gradation roll,
Alike essential to th' amazing whole;
The least confusion but in one, not all
That system only, but the whole must fall.
Let Earth unbalanc'd from her orbit fly,
Planets and Suns run lawless thro' the sky,
Let ruling Angels from their spheres be hurl'd,
Being on being wreck'd, and world on world,
Heav'n's whole foundations to their centre nod,
And Nature tremble to the throne of God:
All this dread ORDER break -- for whom? for thee?
Vile worm! -- oh, Madness, Pride, Impiety!
IX. What if the foot, ordain'd the dust to tread,
Or hand to toil, aspir'd to be the head?
What if the head, the eye, or ear repin'd(27)
To serve mere engines to the ruling Mind?
Just as absurd, to mourn the tasks or pains
The great directing MIND of ALL ordains.
All are but parts of one stupendous whole,
Whose body, Nature is, and God the soul;
That, chang'd thro' all, and yet in all the same,
Great in the earth, as in th' ethereal frame,
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unspent,
Breathes in our soul, informs our mortal parts,
As full, as perfect, in a hair as heart;
As full, as perfect, in vile Man that mourns,
As the rapt Seraph that adores and burns;
To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.
X. Cease then, nor ORDER Imperfection name:
Our proper bliss depends on what we blame.
98
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n bestows on thee.
Submit -- In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Pow'r,
Or in the natal, or the mortal hour.
All Nature is but Art, unknown to thee;
All Chance, Direction, which thou canst not see;
All Discord, Harmony, not understood;
All partial Evil, universal Good:
And, spite of Pride, in erring Reason's spite,
One truth is clear, "Whatever IS, is RIGHT."
Argument of the Second Epistle:
Of the Nature and State of Man, with respect to Himself, as an Individual. The
business of Man not to pry into God, but
to study himself.
Know then thyself, presume not God to scan;
The proper study of Mankind is Man.
Plac'd on this isthmus of a middle state,(28)
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world!
ENDNOTES:
99
1[His friend, Henry St. John, Lord Bolingbroke]
2[to wander]
3[hidden areas]
4[explain or defend]
5[silvery fields, i.e., the heavens]
6[the planet Jupiter]
7[ancient Egyptians sometimes worshipped oxen]
8[the highest level of angels]
9[pleasure]
10[the balance used to weigh justice]
11[Caesar Borgia (1476-1507) who used any cruelty to achieve his ends]
12[Lucious Sergius Catilina (108-62 B.C.) who was a traitor to Rome]
13[Julius Caesar (100-44 B.C.) who was thought to be overly ambitious Roman]
14[Alexander the Great (356-323 B.C.)]
15[Psalm 8:5--"Thou hast made him [man] a little lower than the angels...."]
16[small insect]
17[vapors which were believed to pass odors to the brain]
18[the West Wind]
19[stream]
20[able to pick up a scent]
21[having the odor of an animal]
22[ocean]
23[green]
24[honey was thought to have medicinal properties]
25[Animals slightly below humans on the chain of being]
26[heavenly]
27[complained]
28[i.e., on the chain of being between angels and animals]
~ Alexander Pope,
71:Epistle To Dr. Arbuthnot
Shut, shut the door, good John! fatigu'd, I said,
Tie up the knocker, say I'm sick, I'm dead.
The dog-star rages! nay 'tis past a doubt,
All Bedlam, or Parnassus, is let out:
Fire in each eye, and papers in each hand,
They rave, recite, and madden round the land.
What walls can guard me, or what shades can hide?
They pierce my thickets, through my grot they glide;
By land, by water, they renew the charge;
They stop the chariot, and they board the barge.
No place is sacred, not the church is free;
Ev'n Sunday shines no Sabbath-day to me:
Then from the Mint walks forth the man of rhyme,
Happy! to catch me just at dinner-time.
Is there a parson, much bemus'd in beer,
A maudlin poetess, a rhyming peer,
A clerk, foredoom'd his father's soul to cross,
Who pens a stanza, when he should engross?
Is there, who, lock'd from ink and paper, scrawls
With desp'rate charcoal round his darken'd walls?
All fly to Twit'nam, and in humble strain
Apply to me, to keep them mad or vain.
Arthur, whose giddy son neglects the laws,
Imputes to me and my damn'd works the cause:
Poor Cornus sees his frantic wife elope,
And curses wit, and poetry, and Pope.
Friend to my life! (which did not you prolong,
The world had wanted many an idle song)
What drop or nostrum can this plague remove?
Or which must end me, a fool's wrath or love?
A dire dilemma! either way I'm sped,
If foes, they write, if friends, they read me dead.
Seiz'd and tied down to judge, how wretched I!
Who can't be silent, and who will not lie;
To laugh, were want of goodness and of grace,
And to be grave, exceeds all pow'r of face.
73
I sit with sad civility, I read
With honest anguish, and an aching head;
And drop at last, but in unwilling ears,
This saving counsel, 'Keep your piece nine years.'
'Nine years! ' cries he, who high in Drury-lane
Lull'd by soft zephyrs through the broken pane,
Rhymes ere he wakes, and prints before Term ends,
Oblig'd by hunger, and request of friends:
'The piece, you think, is incorrect: why, take it,
I'm all submission, what you'd have it, make it.'
Three things another's modest wishes bound,
My friendship, and a prologue, and ten pound.
Pitholeon sends to me: 'You know his Grace,
I want a patron; ask him for a place.'
Pitholeon libell'd me- 'but here's a letter
Informs you, sir, 'twas when he knew no better.
Dare you refuse him? Curll invites to dine,
He'll write a Journal, or he'll turn Divine.'
Bless me! a packet- ''Tis a stranger sues,
A virgin tragedy, an orphan muse.'
If I dislike it, 'Furies, death and rage! '
If I approve, 'Commend it to the stage.'
There (thank my stars) my whole commission ends,
The play'rs and I are, luckily, no friends.
Fir'd that the house reject him, ''Sdeath I'll print it,
And shame the fools- your int'rest, sir, with Lintot! '
'Lintot, dull rogue! will think your price too much.'
'Not, sir, if you revise it, and retouch.'
All my demurs but double his attacks;
At last he whispers, 'Do; and we go snacks.'
Glad of a quarrel, straight I clap the door,
'Sir, let me see your works and you no more.'
'Tis sung, when Midas' ears began to spring,
(Midas, a sacred person and a king)
His very minister who spied them first,
(Some say his queen) was forc'd to speak, or burst.
And is not mine, my friend, a sorer case,
74
When ev'ry coxcomb perks them in my face?
'Good friend, forbear! you deal in dang'rous things.
I'd never name queens, ministers, or kings;
Keep close to ears, and those let asses prick;
'Tis nothing'- Nothing? if they bite and kick?
Out with it, Dunciad! let the secret pass,
That secret to each fool, that he's an ass:
The truth once told (and wherefore should we lie?)
The queen of Midas slept, and so may I.
You think this cruel? take it for a rule,
No creature smarts so little as a fool.
Let peals of laughter, Codrus! round thee break,
Thou unconcern'd canst hear the mighty crack:
Pit, box, and gall'ry in convulsions hurl'd,
Thou stand'st unshook amidst a bursting world.
Who shames a scribbler? break one cobweb through,
He spins the slight, self-pleasing thread anew;
Destroy his fib or sophistry, in vain,
The creature's at his dirty work again;
Thron'd in the centre of his thin designs;
Proud of a vast extent of flimsy lines!
Whom have I hurt? has poet yet, or peer,
Lost the arch'd eye-brow, or Parnassian sneer?
And has not Colley still his lord, and whore?
His butchers Henley, his Free-masons Moore?
Does not one table Bavius still admit?
Still to one bishop Philips seem a wit?
Still Sappho- 'Hold! for God-sake- you'll offend:
No names! - be calm! - learn prudence of a friend!
I too could write, and I am twice as tall;
But foes like these! ' One flatt'rer's worse than all.
Of all mad creatures, if the learn'd are right,
It is the slaver kills, and not the bite.
A fool quite angry is quite innocent;
Alas! 'tis ten times worse when they repent.
One dedicates in high heroic prose,
And ridicules beyond a hundred foes;
One from all Grub Street will my fame defend,
And, more abusive, calls himself my friend.
75
This prints my Letters, that expects a bribe,
And others roar aloud, 'Subscribe, subscribe.'
There are, who to my person pay their court:
I cough like Horace, and, though lean, am short,
Ammon's great son one shoulder had too high,
Such Ovid's nose, and 'Sir! you have an eye'Go on, obliging creatures, make me see
All that disgrac'd my betters, met in me:
Say for my comfort, languishing in bed,
'Just so immortal Maro held his head:'
And when I die, be sure you let me know
Great Homer died three thousand years ago.
Why did I write? what sin to me unknown
Dipp'd me in ink, my parents', or my own?
As yet a child, nor yet a fool to fame,
I lisp'd in numbers, for the numbers came.
I left no calling for this idle trade,
No duty broke, no father disobey'd.
The Muse but serv'd to ease some friend, not wife,
To help me through this long disease, my life,
To second, Arbuthnot! thy art and care,
And teach the being you preserv'd, to bear.
But why then publish? Granville the polite,
And knowing Walsh, would tell me I could write;
Well-natur'd Garth inflamed with early praise,
And Congreve lov'd, and Swift endur'd my lays;
The courtly Talbot, Somers, Sheffield read,
Ev'n mitred Rochester would nod the head,
And St. John's self (great Dryden's friends before)
With open arms receiv'd one poet more.
Happy my studies, when by these approv'd!
Happier their author, when by these belov'd!
From these the world will judge of men and books,
Not from the Burnets, Oldmixons, and Cookes.
Soft were my numbers; who could take offence,
While pure description held the place of sense?
Like gentle Fanny's was my flow'ry theme,
A painted mistress, or a purling stream.
76
Yet then did Gildon draw his venal quill;
I wish'd the man a dinner, and sat still.
Yet then did Dennis rave in furious fret;
I never answer'd, I was not in debt.
If want provok'd, or madness made them print,
I wag'd no war with Bedlam or the Mint.
Did some more sober critic come abroad?
If wrong, I smil'd; if right, I kiss'd the rod.
Pains, reading, study, are their just pretence,
And all they want is spirit, taste, and sense.
Commas and points they set exactly right,
And 'twere a sin to rob them of their mite.
Yet ne'er one sprig of laurel grac'd these ribalds,
From slashing Bentley down to pidling Tibbalds.
Each wight who reads not, and but scans and spells,
Each word-catcher that lives on syllables,
Ev'n such small critics some regard may claim,
Preserv'd in Milton's or in Shakespeare's name.
Pretty! in amber to observe the forms
Of hairs, or straws, or dirt, or grubs, or worms;
The things, we know, are neither rich nor rare,
But wonder how the devil they got there?
Were others angry? I excus'd them too;
Well might they rage; I gave them but their due.
A man's true merit 'tis not hard to find,
But each man's secret standard in his mind,
That casting weight pride adds to emptiness,
This, who can gratify? for who can guess?
The bard whom pilfer'd pastorals renown,
Who turns a Persian tale for half a crown,
Just writes to make his barrenness appear,
And strains, from hard-bound brains, eight lines a year:
He, who still wanting, though he lives on theft,
Steals much, spends little, yet has nothing left:
And he, who now to sense, now nonsense leaning,
Means not, but blunders round about a meaning:
And he, whose fustian's so sublimely bad,
It is not poetry, but prose run mad:
All these, my modest satire bade translate,
And own'd, that nine such poets made a Tate.
77
How did they fume, and stamp, and roar, and chafe?
And swear, not Addison himself was safe.
Peace to all such! but were there one whose fires
True genius kindles, and fair fame inspires,
Blest with each talent and each art to please,
And born to write, converse, and live with ease:
Should such a man, too fond to rule alone,
Bear, like the Turk, no brother near the throne,
View him with scornful, yet with jealous eyes,
And hate for arts that caus'd himself to rise;
Damn with faint praise, assent with civil leer,
And without sneering, teach the rest to sneer;
Willing to wound, and yet afraid to strike,
Just hint a fault, and hesitate dislike;
Alike reserv'd to blame, or to commend,
A tim'rous foe, and a suspicious friend;
Dreading ev'n fools, by flatterers besieg'd,
And so obliging, that he ne'er oblig'd;
Like Cato, give his little senate laws,
And sit attentive to his own applause;
While wits and templars ev'ry sentence raise,
And wonder with a foolish face of praise.
Who but must laugh, if such a man there be?
Who would not weep, if Atticus were he?
What though my name stood rubric on the walls,
Or plaister'd posts, with claps, in capitals?
Or smoking forth, a hundred hawkers' load,
On wings of winds came flying all abroad?
I sought no homage from the race that write;
I kept, like Asian monarchs, from their sight:
Poems I heeded (now berhym'd so long)
No more than thou, great George! a birthday song.
I ne'er with wits or witlings pass'd my days,
To spread about the itch of verse and praise;
Nor like a puppy, daggled through the town,
To fetch and carry sing-song up and down;
Nor at rehearsals sweat, and mouth'd, and cried,
With handkerchief and orange at my side;
But sick of fops, and poetry, and prate,
To Bufo left the whole Castalian state.
78
Proud as Apollo on his forked hill,
Sat full-blown Bufo, puff'd by every quill;
Fed with soft dedication all day long,
Horace and he went hand in hand in song.
His library (where busts of poets dead
And a true Pindar stood without a head,)
Receiv'd of wits an undistinguish'd race,
Who first his judgment ask'd, and then a place:
Much they extoll'd his pictures, much his seat,
And flatter'd ev'ry day, and some days eat:
Till grown more frugal in his riper days,
He paid some bards with port, and some with praise,
To some a dry rehearsal was assign'd,
And others (harder still) he paid in kind.
Dryden alone (what wonder?) came not nigh,
Dryden alone escap'd this judging eye:
But still the great have kindness in reserve,
He help'd to bury whom he help'd to starve.
May some choice patron bless each grey goose quill!
May ev'ry Bavius have his Bufo still!
So, when a statesman wants a day's defence,
Or envy holds a whole week's war with sense,
Or simple pride for flatt'ry makes demands,
May dunce by dunce be whistled off my hands!
Blest be the great! for those they take away,
And those they left me- for they left me Gay;
Left me to see neglected genius bloom,
Neglected die! and tell it on his tomb;
Of all thy blameless life the sole return
My verse, and Queensb'ry weeping o'er thy urn!
Oh let me live my own! and die so too!
('To live and die is all I have to do:')
Maintain a poet's dignity and ease,
And see what friends, and read what books I please.
Above a patron, though I condescend
Sometimes to call a minister my friend:
I was not born for courts or great affairs;
I pay my debts, believe, and say my pray'rs;
Can sleep without a poem in my head,
79
Nor know, if Dennis be alive or dead.
Why am I ask'd what next shall see the light?
Heav'ns! was I born for nothing but to write?
Has life no joys for me? or (to be grave)
Have I no friend to serve, no soul to save?
'I found him close with Swift'- 'Indeed? no doubt',
(Cries prating Balbus) 'something will come out'.
'Tis all in vain, deny it as I will.
'No, such a genius never can lie still,'
And then for mine obligingly mistakes
The first lampoon Sir Will. or Bubo makes.
Poor guiltless I! and can I choose but smile,
When ev'ry coxcomb knows me by my style?
Curs'd be the verse, how well soe'er it flow,
That tends to make one worthy man my foe,
Give virtue scandal, innocence a fear,
Or from the soft-ey'd virgin steal a tear!
But he, who hurts a harmless neighbour's peace,
Insults fall'n worth, or beauty in distress,
Who loves a lie, lame slander helps about,
Who writes a libel, or who copies out:
That fop, whose pride affects a patron's name,
Yet absent, wounds an author's honest fame;
Who can your merit selfishly approve,
And show the sense of it without the love;
Who has the vanity to call you friend,
Yet wants the honour, injur'd, to defend;
Who tells what'er you think, whate'er you say,
And, if he lie not, must at least betray:
Who to the Dean, and silver bell can swear,
And sees at Cannons what was never there;
Who reads, but with a lust to misapply,
Make satire a lampoon, and fiction, lie.
A lash like mine no honest man shall dread,
But all such babbling blockheads in his stead.
Let Sporus tremble- 'What? that thing of silk,
Sporus, that mere white curd of ass's milk?
Satire or sense, alas! can Sporus feel?
Who breaks a butterfly upon a wheel? '
80
Yet let me flap this bug with gilded wings,
This painted child of dirt that stinks and stings;
Whose buzz the witty and the fair annoys,
Yet wit ne'er tastes, and beauty ne'r enjoys,
So well-bred spaniels civilly delight
In mumbling of the game they dare not bite.
Eternal smiles his emptiness betray,
As shallow streams run dimpling all the way.
Whether in florid impotence he speaks,
And, as the prompter breathes, the puppet squeaks;
Or at the ear of Eve, familiar toad,
Half froth, half venom, spits himself abroad,
In puns, or politics, or tales, or lies,
Or spite, or smut, or rhymes, or blasphemies.
His wit all see-saw, between that and this,
Now high, now low, now Master up, now Miss,
And he himself one vile antithesis.
Amphibious thing! that acting either part,
The trifling head, or the corrupted heart,
Fop at the toilet, flatt'rer at the board,
Now trips a lady, and now struts a lord.
Eve's tempter thus the rabbins have express'd,
A cherub's face, a reptile all the rest;
Beauty that shocks you, parts that none will trust,
Wit that can creep, and pride that licks the dust.
Not fortune's worshipper, nor fashion's fool,
Not lucre's madman, nor ambition's tool,
Not proud, nor servile, be one poet's praise,
That, if he pleas'd, he pleas'd by manly ways;
That flatt'ry, even to kings, he held a shame,
And thought a lie in verse or prose the same:
That not in fancy's maze he wander'd long,
But stoop'd to truth, and moraliz'd his song:
That not for fame, but virtue's better end,
He stood the furious foe, the timid friend,
The damning critic, half-approving wit,
The coxcomb hit, or fearing to be hit;
Laugh'd at the loss of friends he never had,
The dull, the proud, the wicked, and the mad;
The distant threats of vengeance on his head,
The blow unfelt, the tear he never shed;
81
The tale reviv'd, the lie so oft o'erthrown;
Th' imputed trash, and dulness not his own;
The morals blacken'd when the writings 'scape;
The libell'd person, and the pictur'd shape;
Abuse, on all he lov'd, or lov'd him, spread,
A friend in exile, or a father, dead;
The whisper, that to greatness still too near,
Perhaps, yet vibrates on his sovereign's ear:Welcome for thee, fair Virtue! all the past:
For thee, fair Virtue! welcome ev'n the last!
'But why insult the poor? affront the great? '
A knave's a knave, to me, in ev'ry state:
Alike my scorn, if he succeed or fail,
Sporus at court, or Japhet in a jail,
A hireling scribbler, or a hireling peer,
Knight of the post corrupt, or of the shire;
If on a pillory, or near a throne,
He gain his prince's ear, or lose his own.
Yet soft by nature, more a dupe than wit,
Sappho can tell you how this man was bit:
This dreaded sat'rist Dennis will confess
Foe to his pride, but friend to his distress:
So humble, he has knock'd at Tibbald's door,
Has drunk with Cibber, nay, has rhym'd for Moore.
Full ten years slander'd, did he once reply?
Three thousand suns went down on Welsted's lie.
To please a mistress one aspers'd his life;
He lash'd him not, but let her be his wife.
Let Budgell charge low Grub Street on his quill,
And write whate'er he pleas'd, except his will;
Let the two Curlls of town and court, abuse
His father, mother, body, soul, and muse.
Yet why? that father held it for a rule,
It was a sin to call our neighbour fool:
That harmless mother thought no wife a whore,Hear this! and spare his family, James Moore!
Unspotted names! and memorable long,
If there be force in virtue, or in song.
Of gentle blood (part shed in honour's cause,
82
While yet in Britain honour had applause)
Each parent sprung- 'What fortune, pray? '- Their own,
And better got, than Bestia's from the throne.
Born to no pride, inheriting no strife,
Nor marrying discord in a noble wife,
Stranger to civil and religious rage,
The good man walk'd innoxious through his age.
No courts he saw, no suits would ever try,
Nor dar'd an oath, nor hazarded a lie:
Un-learn'd, he knew no schoolman's subtle art,
No language, but the language of the heart.
By nature honest, by experience wise,
Healthy by temp'rance and by exercise;
His life, though long, to sickness past unknown;
His death was instant, and without a groan.
O grant me, thus to live, and thus to die!
Who sprung from kings shall know less joy than I.
O friend! may each domestic bliss be thine!
Be no unpleasing melancholy mine:
Me, let the tender office long engage
To rock the cradle of reposing age,
With lenient arts extend a mother's breath,
Make langour smile, and smooth the bed of death,
Explore the thought, explain the asking eye,
And keep a while one parent from the sky!
On cares like these if length of days attend,
May Heav'n, to bless those days, preserve my friend,
Preserve him social, cheerful, and serene,
And just as rich as when he serv'd a queen.
Whether that blessing be denied or giv'n,
Thus far was right, the rest belongs to Heav'n.
~ Alexander Pope,

IN CHAPTERS [300/1993]



  629 Integral Yoga
  439 Poetry
  160 Occultism
  141 Fiction
  112 Christianity
   94 Philosophy
   93 Yoga
   47 Psychology
   21 Mysticism
   20 Science
   17 Mythology
   12 Integral Theory
   11 Sufism
   11 Hinduism
   9 Theosophy
   8 Philsophy
   8 Buddhism
   7 Zen
   6 Kabbalah
   6 Islam
   6 Cybernetics
   6 Baha i Faith
   5 Education
   1 Thelema
   1 Alchemy


  525 Sri Aurobindo
  188 The Mother
  149 Nolini Kanta Gupta
  116 Satprem
   86 William Wordsworth
   78 H P Lovecraft
   73 Percy Bysshe Shelley
   70 Aleister Crowley
   55 Sri Ramakrishna
   53 James George Frazer
   47 Carl Jung
   37 Pierre Teilhard de Chardin
   34 John Keats
   32 Saint Augustine of Hippo
   27 Robert Browning
   26 Walt Whitman
   25 Aldous Huxley
   23 Plotinus
   21 Swami Krishnananda
   21 Anonymous
   18 Friedrich Schiller
   16 Swami Vivekananda
   16 Saint Teresa of Avila
   16 A B Purani
   14 Saint John of Climacus
   13 Jorge Luis Borges
   12 Ovid
   11 Lucretius
   10 Rabindranath Tagore
   10 Nirodbaran
   10 Friedrich Nietzsche
   9 Rudolf Steiner
   9 Plato
   9 Edgar Allan Poe
   8 Sri Ramana Maharshi
   8 Ralph Waldo Emerson
   8 Johann Wolfgang von Goethe
   8 George Van Vrekhem
   7 William Butler Yeats
   7 Baha u llah
   6 Rabbi Moses Luzzatto
   6 Norbert Wiener
   6 Muhammad
   6 Kabir
   6 Franz Bardon
   6 Alice Bailey
   5 Vyasa
   5 Joseph Campbell
   5 Jordan Peterson
   5 Bokar Rinpoche
   4 Swami Sivananda Saraswati
   4 Li Bai
   4 Ibn Arabi
   4 Henry David Thoreau
   4 Al-Ghazali
   3 Thubten Chodron
   3 Peter J Carroll
   3 Dogen
   3 Bulleh Shah
   2 Wang Wei
   2 Taigu Ryokan
   2 Saint Hildegard von Bingen
   2 Saint Francis of Assisi
   2 Rainer Maria Rilke
   2 Paul Richard
   2 Patanjali
   2 Matsuo Basho
   2 Mahendranath Gupta
   2 Lewis Carroll
   2 Kobayashi Issa
   2 Ken Wilber
   2 Kahlil Gibran
   2 Judah Halevi
   2 Jean Gebser
   2 Jalaluddin Rumi
   2 Italo Calvino
   2 H. P. Lovecraft


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


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing we know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that we must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great Possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Mysticism is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind at tempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the matter, although the very crux of the situation lies here. The mystic domain has to be apprehended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.
   The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
   Man being an embodied soul, his external consciousness (what the Upanishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the Upanishads, the answer is that it is wonderful to see how the Upanishadic Rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The Upanishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The age-old advice, "Know thyself," is more imperative than ever. The tempo of science has accelerated to such a degree that today's discoveries frequently make yesterday's equations obsolescent almost before they can be chalked up on a blackboard. Small wonder, then that every other hospital bed is occupied by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not where, and the other to threatened annihilation of his species.
  In view of this situation it is doubly reassuring to know that, even in the midst of chaotic concepts and conditions there still remains a door through which man, individually, can enter into a vast store-house of knowledge, knowledge as dependable and immutable as the measured tread of Eternity.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  KALI tempLE AT DAKSHINESWAR
  SIVA
  --
  SRI RAMAKRISHNA, the God-man of modern India, was born at Kamarpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengal. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zemindar to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannath at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.
  About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
  --
  Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.
  It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gaya he was given the name of Gadadhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.
  --
   Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
   --- BREAD-WINNING EDUCATION
  --
   --- KALI tempLE AT DAKSHINESWAR
   At that time there lived in Calcutta a rich widow named Rani Rasmani, belonging to the sudra caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.
   In 1847 the Rani purchased twenty acres of land at Dakshineswar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kali.
   The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
   corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
   --- SIVA
   In the twelve Siva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. Siva requires few articles of worship. White flowers and bel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of liberation.
   --- RADHAKANTA
   The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
   --- KALI
   The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
   The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
   Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
   Sri Ramakrishna — henceforth we shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
   Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
   At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
   Unable to resist the persuasion of Mathur Babu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kali.
   One day the priest of the Radhakanta temple accidentally dropped the image of Krishna on the floor, breaking one of its legs. The pundits advised the Rani to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rani was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rani broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his treatment? Why should she not do the same thing in this case too? Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rani. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Babu's earnest request Sri Ramakrishna accepted the office of priest in the Radhakanta temple.
   ^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
  --
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
   Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.
   Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.
   In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
  --
   The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
   As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
  --
   But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush
   and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
   It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
   As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.
  --
   His visions became deeper and more intimate. He no longer had to meditate to behold the Divine Mother. Even while retaining consciousness of the outer world, he would see Her as tangibly as the temples, the trees, the river, and the men around him.
   On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
   Sri Ramakrishna one day fed a cat with the food that was to be offered to Kali. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Babu.
   Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
   About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
   Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
   Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.
  --
   In 1858 there came to Dakshineswar a cousin of Sri Ramakrishna, Haladhari by name, who was to remain there about eight years. On account of Sri Ramakrishna's indifferent health, Mathur appointed this man to the office of priest in the Kali temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit. He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brahmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for realization.
   One day Haladhari upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
  --
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
   --- THE BRAHMANI
  --
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
   Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
   there, especially the officers of the temple garden, were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."
   When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an Avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Power, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."
  --
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
  --
   One day, listening to a recitation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three — God, the scripture, and the devotee. "After this vision", he used to say, "I came to realize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scripture — are in reality one and the same."
   --- VEDANTA
  --
   Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
   Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
   On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind were of iron. He was the strong leader of men.
   In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallowed it all, making the initiate free and pure. The sacred thread and the tuft of hair were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.
  --
   One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!" Totapuri was embarrassed.
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
   Sri Ramakrishna later described the significance of Totapuri's lessons:
  --
   Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
   --- CHRISTIANITY
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
  --
   Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  --
   On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
   From Vrindavan the Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation. "Now this place", he said, "is as sacred as Vrindavan."
  --
   In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
   The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep con templation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
  --
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
  --
   Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
   Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
  --
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
   --- OTHER BRAHMO LEADERS
  --
   Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
  --
   This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
  --
   Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  --
   Kedarnath Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshineswar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedar's lingering attachment to worldly things and often warned him about it.
   --- HARISH
  --
   Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
   --- MAHENDRA OR M.
  --
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
   --- SOME NOTED MEN
  --
   As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
  --
   The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
   At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with con tempt.
  --
   One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
  --
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
   Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of threatening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was recommended as a virtue. The guru was striving to develop, in the first instance, composure, and in the second, mettle. The secret of his training was to build up, by a tactful recognition of the requirements of each given case, the character of the devotee.
   Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
  --
   Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
  --
   In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
   During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
  --
   The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
   One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
         Bring us through temptation!
         Deliver us from Good and Evil!
  --
    Equinox X, The temple of Solomon the King, it is
    explained how Masters of the temple, or Brothers of
    A.'.A.'. have changed the formula of their progress.
  --
     temple; and he spake not.
    The Ash thereof was burnt up by the Magus into
  --
     The Master of the temple destroys all these illusions,
    but remains silent. See the description of his functions
  --
    devouring creatures. They are Masters of the temple,
    for their number is 6 (1 plus 2 plus 3), the mystic
  --
     (5) Masters of the temple, whose grade has the
    mystic number 6 (= 1 + 2 + 3).
  --
    the light of what is said in "Aha!" and in the temple
    of Solomon the King about the reason.
  --
     stood by the Master of the temple.
    They are above The Abyss, and contain all con-
  --
     Thus, the Master of the temple lives in the Night of
    Pan.
  --
    Master of the temple, also reaches Samadhi, as the
    way of Annihilation.
  --
    contradicted, the author being a Master of the temple.
    He thereupon enters into his Samadhi, and he piles
  --
    between the Pillars of the temple.
                   [35]
  --
    the Master of the temple the opposite perception occurs
    simultaneously, and that he himself is beyond both of
  --
    Thus and not otherwise I came to the temple of the
     Graal.
  --
     the Grand Master of the temple; and of the GOD
     that is Ass-headed did he dare not speak.
  --
     templars.
     The Eagle described in paragraph 1 is that of the
     templars.
     This Masonic symbol is, however, identified by
  --
    Pillars of the temple, and add to 52, 13x4, BN, the
    Son.
  --
     V.V.V.V.V. is the motto of a Master of the temple
    (or so much He disclosed to the Exempt Adepts),
  --
    418, Liber 500, and the essay on the Qabalah in the temple of
    Solomon the King. This number is said to be all hotch-potch and
  --
     The Masters of the temple are now introduced; they are
    inhabitants, not of this desert; their abode is not this universe.
  --
     temple of Madura, two Elegies on a mat of Kusha-
    grass.
  --
    Master of the temple, Liber 418 will explain most of the
    allusions in this chapter.
  --
    she hath slain, that is, of the Masters of the temple.
     In connection with the number 49, see Liber 418, the
  --
    of the temple is interested in Malkuth, as Malkuth is
    in Binah; also "Malkuth is in Kether, and Kether in
  --
    Samech ({Samech}), temperence, in the Tarot.
     I paragraph 1 the real chastity of Percivale or
  --
    upon this chapter. To the Master of the temple
    opposite rules apply. His unity seeks the many, and
  --
    Masters of the temple.
                  [145]
  --
  given in "The temple of Solomon the King".
   The Ego is but "the ghost of a non-Ego", the imaginary focus at which the
  --
    of Master of the temple.
     In the penultimate paragraph the bracketed passage
  --
    The temple of Solomon the King. The Eqx.
    Household Gods. Pallanza, 1912.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  --
  Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M The Apostle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kli, the Mother at Tharitharia, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."
  In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  What do you say to this? Isn't it tempting? Will you ever
  have the time or the possibility to come here? Once you did let

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  keep it: NEVER LOSE YOUR tempER.
  I told you already that far from diminishing, your hold upon
  --
  someone.) I regret having lost my temper while pronouncing these last sentences. I have noticed that even
  when I am conscious, if I open my mouth I lose my selfcontrol. I get angrier and angrier from one sentence to

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.
   antah.karan.a.

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo was never a social man in the current sense of the term and definitely he was not a man of the crowd. This was due to his grave temperament, not to any feeling of superiority or to repulsion for men. At Baroda there was an Officers' Club which was patronised by the Maharajah and though Sri Aurobindo enrolled himself as a member he hardly went to the Club even on special occasions. He rather liked a small congenial circle of friends and spent most of his evenings with them whenever he was free and not occupied with his studies or other works. After Baroda when he went to Calcutta there was hardly any time in the storm and stress of revolutionary politics to permit him to lead a 'social life'. What little time he could spare from his incessant activities was spent in the house of Raja Subodh Mallick or at the Grey Street house. In the Karmayogin office he used to sit after the office hours till late chatting with a few persons or trying automatic writing. Strange dictations used to be received sometimes: one of them was the following: "Moni [Suresh Chakravarty] will bomb Sir Edward Grey when he will come as the Viceroy of India." In later years at Pondicherry there used to be a joke that Sir Edward took such a fright at the prospect of Moni's bombing him that he never came to India!
   After Sri Aurobindo had come to Pondicherry from Chandernagore, he entered upon an intense period of Sadhana and for a few months he refused to receive anyone. After a time he used to sit down to talk in the evening and on some days tried automatic writing. Yogic Sadhan, a small book, was the result. In 1913 Sri Aurobindo moved to Rue Franois Martin No. 41 where he used to receive visitors at fixed times. This was generally in the morning between 9 and 10.30.
  --
   As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
   He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all at tempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
  --
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
   What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  revolt, discontent, discouragement and bad temper are
  good too. Because they have remained in me, they have
  --
  So I tell You that even this revolt and this bad temper
  are troubling me.
  --
  write in a fit of bad temper: "I don't want to do this sari any
  more, I will do another one." Naturally I thought that now I

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
  Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.
  --
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  1 Who dwells in Dream, the inly conscious, the enjoyer of abstractions, the Brilliant.
  --
  When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.
  But such seclusion is justified only by some special activity.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  to do like that for our cattle. But I am tempted to beg
  you for your kind gracious permission to use this kind of

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  who loved us very much - my brother and myself - never allowed us to be ill tempered or discontented or lazy. If we went
  to complain to her about one thing or another, to tell her that
  --
  can; do not yield to the temptation to give up the struggle and let
  yourself fall into darkness. Persist, and one day you will realise

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  The Conditions of the Synthesis
  --
  There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
  Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is always better to avoid the temptation.
  One has only to persist with a calm confidence and the vital will

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  In her unlit temple of eternity,
  Lay stretched immobile upon Silence' marge.
  --
  Like a vague smile tempting a desert heart
  Troubled the far rim of life's obscure sleep.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
   The Dhammapada, I. 1

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

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or golden temple-door to things beyond.
  3.34
  --
  Her kindly care was a sweet temperate sun,
  Her high passion a blue heaven's equipoise.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual import: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
   O love, what more shall I, shall Radha speak,
  --
   temper-the unborn light no thought can trace,
   Suffuse my mood with a familiar glow.
  --
   Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too we feel we are in the domain of such natural law but lifted on to a higher level.
   This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
  --
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an at tempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,
  --
   The allegorical element too finds here cleverly woven into the mystically religious texture. Here is another example of the mystically religious temper from Donne:
   For though through many streights, and lands I roame,

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
   It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
  --
   The fact is that Reason is a lower manifestation of knowledge, it is an at tempt to express on the mental level a power that exceeds it. It is the section of a vast and unitarian Consciousness-Power; the section may be necessary under certain conditions and circumstances, but unless it is viewed in its relation to the ensemble, unless it gives up its exclusive absolutism, it will be perforce arbitrary and misleading. It would still remain helpful and useful, but its help and use would be always limited in scope and temporary in effectivity.
   ***

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  And sweet temptations stole from beauty's realms
  And sudden ecstasies from a world of bliss.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
   Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
  --
   Ifso long the poet was more or less a passive, a half-conscious or unconscious intermediary between the higher and the lower lights and delights, his role in the future will be better fulfilled when he becomes fully aware of it and consciously moulds and directs his creative energies. The poet is and has to be the harbinger and minstrel of unheard-of melodies: he is the fashioner of the creative word that brings down and embodies the deepest aspirations and experiences of the human consciousness. The poet is a missionary: he is missioned by Divine Beauty to radiate upon earth something of her charm and wizardry. The fullness of his role he can only play up when he is fully conscious for it is under that condition that all obstructing and obscuring elements lying across the path of inspiration can be completely and wholly eradicated: the instrument purified and tempered and transmuted can hold and express golden truths and beauties and puissances that otherwise escape the too human mould.
   "The Last Voyage" by Charles Williams-A Little Book of Modern Verse, (Faber and Faber).

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And temples to the godhead none can see.
  A shapeless memory lingers in us still
  --
  Firm lands appear that tempt and stay awhile,
  Then new horizons lure the mind's advance.

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
   Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  There tirelessly tempted the explorer mind
  And countless voices visited the charmed ear;

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Pascal's place in the evolution of European culture and consciousness is of considerable significance and importance. He came at a critical time, on the mounting tide of rationalism and scepticism, in an age when the tone and temper of human mentality were influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. Pascal himself, born in such an atmosphere of doubt and disbelief and disillusionment, had sucked in a full dose of that poison; yet he survived and found the Rock of Ages, became the clarion of Faith against Denial. What a spectacle it was! This is what one wrote just a quarter of a century after the death of Pascal:
   "They can no longer tell us that it is only small minds that have piety. They are shown how it has grown best in one of the the greatest geometricians, one of the subtlest metaphysicians, one of the most penetrating minds that ever existed on earth. The piety of such a philosopher should make the unbeliever and the libertine declare what a certain Diocles said one day on seeing Epicurus in a temple: 'What a feast, what a spectacle for me to see Epicurus in a temple! All my doubts vainsh, piety takes its place again. I never saw Jupiter's greatness so well as now when I behold Epicurus kneeling down!"1
   What characterises Pascal is the way in which he has bent his brainnot rejected it but truly bent and forced even the dry "geometrical brain" to the service of Faith.
  --
   "Ils ne peuvent plus nous dire qu'il n'y a que de petits esprits qui aient de la pit: car on leur en fait voir de la mieux pouss dans run des plus grands go-mtres, l'un des plus subtils mtaphysiciens, et des plus pntrants esprits que aient jamais t au monde. La pit d'un tel philosophe devrait faire dire aux indvots et awe libertins ce que dit un jour un certain Diocls, en voyant Epicure dans un temple: 'Quelle fte,' s'criait-il, 'quelle spectacle pour moi, de voir Epicure dans un temple! Tous mes soupons s'vanouissent: la pit reprend sa place; et je ne vis jamais mieux la grandeur de Jupiter que depuis que je vois Epicure genoux!' " aBayle: Nouvelle de la Rpublique des Lettres.
   "La dernire dmarche de la raison, c'est de connatre qu'il y a une infinit de chases qui la surpassent. Elle est bien faible si elle ne va jusque-l

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
   Are we then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
   The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is impossible. Each one has his own taste and his own temperament. Nothing can be done without discipline - the whole of
  life is a discipline.

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.
   ***

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
   We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespecially in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
   The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
   In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
  --
   In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.
   In India the spirit of renascence came very late, late almost by three centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. There were any number of pockets (to use a current military phrase) left behind which guarded the spirit of the past and offered persistent and obdurate resistance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the religious spirit is closest to India's soul and is its most direct expression and cannot be uprooted so easily; needed, because India's and the world's future demands it and depends upon it.
  --
   Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something complementary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of great odds, the process of assimilation was going on slowly and surely. But of late it appears to have come to a dead halt; difficulties have been presented which seem insuperable.
   If religious toleration were enough, if that made up man's highest and largest achievement, then Nature need not have at tempted to go beyond cultural fusion; a liberal culture is the surest basis for a catholic religious spirit. But such a spirit of toleration and catholicity, although it bespeaks a widened consciousness, does not always enshrine a profundity of being. Nobody is more tolerant and catholic than a dilettante, but an ardent spiritual soul is different.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
   Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they are contrary apparently, they are not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a greater understanding, a nearer approach to Himself.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The modern temper is especially partial to harmony: it cannot assert and reject unilaterally and categorically, it wishes to go round an object and view all its sides; it asks for a synthesis and reconciliation of differences and contraries. Two major chords of life-experience that demand accord are Life and Death, Time and Eternity. Indeed, the problem of Time hangs heavy on the human consciousness. It has touched to the quick philosophers and sages in all ages and climes; it is the great question that confronts the spiritual seeker, the riddle that the Sphinx of life puts to the journeying soul for solution.
   A modern Neo-Brahmin, Aldous Huxley, has given a solution of the problem in his now famous Shakespearean apothegm, "Time must have a stop". That is an old-world solution rediscovered by the modern mind in and through the ravages of Time's storm and stress. It means, salvation lies, after all, beyond the flow of Time, one must free oneself from the vicious and unending circle of mortal and mundane life. As the Rajayogi controls and holds his breath, stills all life-movement and realises a dead-stop of consciousness (Samadhi), even so one must control and stop all secular movements in oneself and attain a timeless stillness and vacancy in which alone the true spiritual light and life can descend and manifest. That is the age-long and ancient solution to which the Neo-Brahmin as well the Neo-Christian adheres.
  --
   And a lower and more facile inspiration tempts the poet and he often speaks with a raucous voice, even as the Arch- tempter sought to lure the Divine Word made flesh:
   ... Shrieking voices
  --
   Is most attacked by voices of temptation,16
   Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, however, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetically and not to discourse philosophically or preach prophetically. Not that it is impossible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphically expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if we have here doldrums like
   That the past has another pattern, and ceases to be a mere sequence
  --
   Here the poet is almost grimly tense, concentrated and has not allowed himself to be dissipated by thinkings and arguments, has confined himself wholly to a living experience. That is because the poet has since then moved up and sought a more rarefied air, a more even and smooth temper. The utter and absolute poetic ring of the Inferno is difficult to maintain in the Paradiso, unless and until the poet transforms himself wholly into the Rishi, like the poet of the Gita or the Upanishads.
   "East Coker"

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   I speak of Roerich as a Western soul, but more precisely perhaps he is a soul of the mid-region (as also in another sense we shall see subsequently) intermediary between the East and the West. His external make-up had all the characteristic elements of the Western culture, but his mind and temperament, his inner soul was oriental. And yet it was not the calm luminous staticancientsoul that an Indian or a Chinese sage is; it is a nomad soul, newly awakened, young and fresh and ardent, something primitive, pulsating with the unspoilt green sap of life something in the manner of Whitman. And that makes him all the more representative of the young and ardent West yearning for the light that was never on sea or land.
   Is it not strange that one should look to the East for the light? There is a light indeed that dwells in the setting suns, but that is the inferior light, the light that moves level with the earth, pins us down to the normal and ordinary life and consciousness: it" leads into the Night, into Nihil, pralaya. It is the light of the morning sun that man looks up to in his forward march, the sun that rises in the East whom the Vedic Rishi invoked in these magnificent lines:
  --
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
   The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.
   Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.
   A Russian artist (Monsieur Benois) has stressed upon the primitivealmost aboriginalelement in Roerich and was not happy over it. Well, as has been pointed out by other prophets and thinkers, man today happens to be so sophisticated, artificial, material, cerebral that a [all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pure aesthete is a closed system, with a consciousness immured in an ivory tower; but man is something more. A curious paradox. Man can reach the highest, realise the integral truth when he takes his leap, not from the relatively higher levels of his consciousness his intellectual and aesthetic and even moral status but when he can do so from his lower levels, when the physico-vital element in him serves as the springing-board. The decent and the beautiful the classic grace and aristocracyform one aspect of man, the aspect of "light"; but the aspect of energy and power lies precisely in him where the aboriginal and the barbarian find also a lodging. Man as a mental being is naturally sattwic, but prone to passivity and weakness; his physico-vital reactions, on the other hand, are obscure and crude, simple and vehement, but they have life and energy and creative power, they are there to be trained and transfigured, made effective instruments of a higher illumination.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  (even temporarily, long enough for them to settle this
  affair)...

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed remain in life. Here, even more, there is the feeling of an impossible struggle, and all these little difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one reappears, and there is never any real victoryone has constantly to begin everything again. Finally, it seems to me that I really live only one hour a day, during the evening distribution at the playground.2 It is scarcely a life and scarcely a sadhana!
   Consequently, I understand much better now why in the traditional yogas one settled all these difficulties once and for all by escaping from the world, without bothering to transform a life that seems so untransformable.
  --
   By continuing this daily little ant-like struggle and by having to confront the same desires, the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to Brewsters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
   In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it were.

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   In its normal state, the body always feels that it is not its own master: illnesses invade it without its really being able to resist thema thousand factors impose themselves or exert pressure upon it. Its sole power is the power to defend itself, to react. Once the illness has got in, it can fight and overcome iteven modern medicine has acknowledged that the body is cured only when it decides to get cured; it is not the drugs per se that heal, for if the ailment is temporarily suppressed by a drug without the bodys will, it grows up again elsewhere in some other form until the body itself has decided to be cured. But this implies only a defensive power, the power to react against an invading enemyit is not true freedom.
   But with the supramental manifestation, something new has taken place in the body: it feels it is its own master, autonomous, with its two feet solidly on the ground, as it were. This gives a physical impression of the whole being suddenly drawing itself up, with its head lifted high I am my own master.

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

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
   (silence)

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   As for me, I am totally out of my element in this new life, as though I were uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my forehead, barefoot dressed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And there I am, clinging to you, for if you were not there I would collapse, so absurd would it all be. You are the only realityhow many times have I repeated this to myself, like a litany! Apart from this, I am holding up quite well physically. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I really feel that I would evaporate if you werent there. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We are like children who need a lot of pictures in order to understand, and a few good kicks to realize our complete stupidity.
   Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I shall go wandering with him until May; towards the beginning of May, he will return to India. I hope to have learned my lesson by then, and to have learned it well. Inwardly, I have understood that there is only you but its these problem children on the surface who must be made to toe the line once and for all.
  --
   Puja: Hindu temple ceremony.
   ***

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   We are still in Kataragama, and we shall only go up to northern Ceylon, to Jaffna, around the 15th, then return to India towards the beginning of May if the visa problems are settled. Only in India, at the temple of Rameswaram, can I receive the orange robe. I am living here as a sannyasi, but dressed in white, like a Hindu. It is a stark life, nothing more. I have seen however, that truth does not lie in starkness but in a change of consciousness. (Desire always finds a means to entrench itself in very small details and in very petty and stupid, though well-rooted, avidities.)
   Mother, I am seeing all the mean pettiness that obstructs your divine work. Destroy my smallness and take me unto you. May I be sincere, integrally sincere.
  --
   I want it to come out of this tempered forever, above all attacks.
   May the joy of luminous love be with you.

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   If we consider the body as the tabernacle of the Lord, then medical science, for example, becomes the initiatory ritual of the service of the temple, and doctors of all kinds are the officiating priests in the different rituals of worship. Thus, medicine is really a priesthood and should be treated as such.
   The same can be said of physical culture and of all the sciences that are concerned with the body and its workings. If the material universe is considered as the outer sheath and the manifestation of the Supreme, then it can generally be said that all the physical sciences are the rituals of worship.

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I had the last vision yesterday evening. You were much taller than you are now; you were wearing the orange robe, and you were backed up against a door of bronze, a bronze door like the door of a temple or a palace but at the same time it was symbolic (it was a fact, it actually took place like this, but at the same time it was symbolic). And unfortunately, it didnt last because I was disturbed. But it contained the key.
   I was VERY HAPPY with the vision, for there was a great POWER, though it was rather terrible. But it was magnificent. When I saw that, I This vision was given to me because I had concentrated with a will to find the solution, a true solution, an enduring and permanent solution that is, I had this spontaneous gratitude which goes out to the Grace when it brings some effective help. Only, what followed was interrupted by someone who came to call me and that cut it short, but it will return.
  --
   A temple-island in southern India where Satprem became a sannyasi.
   ***

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   At that point, sometimes a great courage is needed, sometimes a great endurance is needed, sometimes a true love is enough, sometimes, oh! if only faith were there, one thing, one tiny little thing is enough, and everything can be swept away. I have done it often; there are times when I have failed. But more often than not I have been able to remove it. But then, what is needed is a great, stoical courage or a capacity to endure and to SEE IT THROUGH. The resistance (especially in cases of former suicide), the resistance to the temptation of renewing this stupidity creates a terrible formation. Or else this habit of fleeing when suffering comes: flee, flee, instead of absorbing the difficulty, holding on.
   But just this, a faith in the Grace, or an awareness of the Grace, or the intensity of the call, or else naturally the response the response, the thing that opens, that breaks the response to this marvelous love of the Grace.
   It is difficult without a strong will; and above all, above all the capacity to resist the temptation, which was the fatal temptation throughout all ones livesbecause its power builds up. Each defeat gives it renewed force. But a tiny victory can dissolve it.
   Oh, the most terrible of all is when one does not have the strength, the courage, something indomitable! How many times do they come to tell me, I want to die, I want to flee, I want to die.I say, But die, then, die to yourself! No one is asking you to let your ego survive! Die to yourself since you want to die! Have that courage, the true courage, to die to your egoism.

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   At the new moon, when I felt very down, he gave me the first tantric mantraa mantra to Durga. For a period of 41 days, I must repeat it 125,000 times and go every morning to the temple, stand before Parvati and recite this mantra within me for at least one hour. Then I must go to the sanctuary of Shiva and recite another mantra for half an hour. Practically speaking, I have to repeat constantly within me the mantra to Durga in a silent concentration, whatever I may be doing on the outside. In these conditions, it is difficult to think of you and this has created a slight conflict in me, but I believe that your Grace is acting through Swami and through Durga, whom I am invoking all the time I remember what you told me about the necessity for intermediaries and I am obeying Swami unreservedly.
   Mother, things are far from being what they were the first time in Rameswaram, and I am living through certain moments that are hell the enemy seems to have been unleashed with an extraordinary violence. It comes in waves, and after it recedes, I am literally SHATTEREDphysically, mentally and vitally drained. This morning, while going to the temple, I lived through one of these moments. All this suffering that suddenly sweeps down upon me is horrible. Yes, I had the feeling of being BACKED UP AGAINST A WALL, exactly as in your vision I was up against a wall. I was walking among these immense arcades of sculptured granite and I could see myself walking, very small, all alone, alone, ravaged with pain, filled with a nameless despair, for nowhere was there a way out. The sea was nearby and I could have thrown myself into it; otherwise, there was only the sanctuary of Parvati but there was no more Africa to flee to, everything closed in all around me, and I kept repeating, Why? Why? This much suffering was truly inhuman, as if my last twenty years of nightmare were crashing down upon me. I gritted my teeth and went to the sanctuary to say my mantra. The pain in me was so strong that I broke into a cold sweat and almost fainted. Then it subsided. Yet even now I feel completely battered.
   I clearly see that the hour has come: either I will perish right here, or else I will emerge from this COMPLETELY changed. But something has to change. Mother, you are with me, I know, and you are protecting me, you love me I have only you, only you, you are my Mother. If these moments of utter darkness return and they are bound to return for everything to be exorcised and conqueredprotect me in spite of myself. Mother, may your Grace not abandon me. I want to be done with all these old phantoms, I want to be born anew in your Light; it has to beotherwise I can no longer go on.

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   Your last letter was a great comfort to me. If you were not there, with me, everything would be so absurd and impossible. I am again disturbing you because Swami tells me that you are worried and that I should write to you. Not much has changed, except that I am holding on and am confident. Yesterday, I again suffered an agonizing wave, in the temple, and I found just enough strength to repeat your name with each beat of my heart, like someone drowning. I remained as motionless as a pillar of stone before the sanctuary, with only your name (my mantra would not come out), then it cleared. It was brutal. I am confident that with each wave I am gaining in strength, and I know you are there. But I am aware that if the enemy is so violent it is because something in me responds, or has responded, something that has not made its surrender that is the critical point. Mother, may your grace help me to place everything in your hands, everything, without any shadow. I want so much to emerge into the Light, to be rid of all this once and for all.
   I am following Swamis instructions to the letter. Sometimes it all seems to lack warmth and spontaneity, but I am holding on. I might add that we are living right next to the bazaar, amidst a great racket 20 hours a day, which does not make things easier. So I repeat my mantra as one pounds his fists against the walls of a prison. Sometimes it opens a little, you send me a little joy, and then everything becomes better again.
   Swami told me that the mantra to Durga is intended to pierce through into the subconscient. To complement this work, he does his pujas to Kali, and finally one of his friends, X, the High Priest of the temple in Rameswaram (who presided over my initiation and has great occult powers), has undertaken to say a very powerful mantra over me daily, for a period of eight days, to extirpate the dark forces from my subconscious. The operation already began four days ago. While reciting his mantra, he holds a glass of water in his hand, then he makes me drink it. It seems that on the eighth day, if the enemy has been trapped, this water turns yellow then the operation is over and the poisoned water is thrown out. (I tell you all this because I prefer that you know.) In any event, I like X very much, he is a very luminous, very good man. If I am not delivered after all this!
   In truth, I believe only in the Grace. My mantra and all the rest seem to me only little tricks to try to win over your Grace.

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   And it happened just as I was despairing of ever getting out of it. I seemed to be touching a kind of fundamental bedrock, so painful, so suffering, and full of revolt because of too much suffering. And I saw that all my efforts, all the meditations, aspirations, mantras, were only covering up this suffering bedrock without touching it. I saw this fundamental thing in me very clearly, a poignant knot, ever ready for an absolute negation. I saw it and I said to you, Mother, only your grace can remove this. I said this to you in the temple that morning, in total despair. And then, the knot was undone. Xs action contri buted a lot, with your grace acting through him. But truly, I have traversed a veritable hell this last while.
   X continues his work on me daily; it is to last 41 days in all. He told me that he wants to undo the things of several births. When it is over, he will explain it all to me. I do not know how to tell you how luminous and good this man is, he is a very great soul. He is also giving me Sanskrit lessons, and little by little, each evening, speaks to me of the Tantra.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   And Sri Aurobindo was there, with a majesty, a magnificent beauty. He had all his beautiful hair as before. It was all so concrete, so substantialhe was even being served some kind of food. I remained there for one hour (I had looked at my watch before and I looked at it afterwards). I spoke to Sri Aurobindo, for I had some important questions to ask him about the way certain things are to be realized. He said nothing. He listened to me quietly and looked at me as if all my words were useless: he understood everything at once. And he answered me with a gesture and two expressions on his face, an unexpected gesture that did not at all correspond to any thought of mine; for example, he picked up three combs that were lying near the mirror (combs similar to those I use here, but larger) and he put them in his hair. He planted one comb in the middle of his head and the two others on each side, as if to gather all his hair over his temples. He was literally COIFFED with these three combs, which gave him a kind of crown. And I immediately understood that by this he meant that he was adopting my conception: You see, I embrace your conception of things, and I coif myself with it; it is my will. Anyway, I remained there for one hour.
   And when I awoke, I didnt have this feeling of returning from afar and of having to re-enter my body, as I usually do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of falsehood. I had forgotten everythingpeople, things, what I had to do; everything had gone, as if it had no reality at all.

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   My friend here gave me the book templier et Alchimiste [ templar and Alchemist] to read; its published by the group he is going to join in France. They too speak of the transmutation of matter and proclaim the end of homo sapiens and the birth of the superman.
   I long to be with you and work on the book on Sri Aurobindo I want to put all my soul into it and, with your grace, create something inflaming.

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   Then there was also making ready temporary quarters for Z3. But then Z left; he died.
   Thats what happensthings change. Its not that the project stops, but its forced to take other paths.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   But what you are speaking of, this sort of sound-mill, this milling of words interminably repeating the same thing, Ive suddenly caught it two or three times (not very often and with long intervals). It has always seemed fantastic to me! How is it stopped? Always in the same way. Its something that takes place outside, actually; its not insideits outside, on the surface, generally somewhere here (Mother indicates the temples), and the method is to draw your consciousness up above, to go there and remain therewhite. Always this whiteness, white like a sheet of paper, flat like a plate of glass. An absolutely flat and white and motionless surfacewhite! White like luminous milk, turned upwards. Not transparent: white.
   When this mill starts turningusually it comes from this side (Mother indicates the right side of the head)it takes hold of any sound or any word at all, and then it starts turning, harping on the same thing. This has happened to me a dozen times perhaps, but it doesnt come from me; it comes from outside, from someone or something or some particular work. So then you take itas if you were picking it up with pincers, and then (She lifts it upwards), then I hold it there, in this motionless whiteno need to keep it there for long!

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   Im going to tell you what I sawits very interesting. First, emanating from here (Mother indicates the chest), a florescence of every color like a peacocks tail spread wide; but it was made of light, and it was very, very delicate, very fine, like this (gesture). Then it rose up and formed what truly seemed like a luminous peacock, up above, and it remained like that. Then, from here (the chest), what looked like a sword of white light climbed straight up. It went up very high and formed a kind of expanse, a very vast expanse, which was like a callthis lasted the longest. And then, in response, a veritable rain, like (no, it was much finer than drops) a golden lightwhite and goldenwith various shades, at times more towards white, at times more golden, at times with a tinge of pink. And all this was descending, descending into you. And here (the chest), it changed into this same deep blue light, with a powdering of green light inside itemerald green. And at that moment, when it reached here (the level of the heart), a number of little divinities of living golda deep, living goldcame, like this, and then looked at you. And just as they looked at you, there was the image of the Mother right at the very center of younot as she is commonly portrayed but as she is in the Indian consciousness Very serene and pure and luminous. And then that changed into a temple, and inside the temple there seemed to be an image of Sri Aurobindo and an image of me but living images in a powdering of light. Then it grew into a magnificent edifice and settled in with an extraordinary power. And it remained motionless.
   That is the representation of your japa.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   But all of that is wonderfully, accurately expressed and EXPLAINED in Savitri. Only you must know how to read it! The entire last part, from the moment she goes to seek Satyavan in the realm of Death (which affords an occasion to explain this), the whole description of what happens there, right up to the end, where every possible offer is made to tempt her, everything she must refuse to continue her terrestrial labor it is my experience EXACTLY.
   Savitri is really a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. All the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its a process of tempering, you knowwe get tempered.
   And theres no point in giving up, because it would just have to be started all over again next time. What I always say is: Heres the opportunitygo right to the end. Its no use saying, Ah, I cant, because next time it will be even more difficult.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have seen other things but I have rarely seen anything favorable in churches. Here, I remember going to M I was taken inside and received there in quite an unusual waya highly respected person introduced me as a great saint! They led me up to the main altar where people are not usually allowed to go, and what did I see there! An asura (oh, not a very high-ranking one, more like a rakshasa4), but such a monster! Hideous. So I went wham! (gesture of giving a blow) I thought something was going to happen. But this being left the altar and came over to try to intimidate me; of course, he saw it was useless, so he offered to make an alliance: If you just keep quiet and dont do anything, I will share all I get with you. Well, I sent him packing! The head of this Math5. It was a Math with a monastery and temple, which means a substantial fortune; the head of the Math has it all at his disposal for as long as he holds the position and he is appointed for life. But he has to name his successor and as a rule, his own life is considerably shortened by the successorthis is how it works. Everyone knew that the present head had considerably shortened the life of his predecessor. And what a creature! As asuric as the god he worshipped! I saw some poor fellows throw themselves at his feet (he must have been squeezing them pitilessly), to beg forgiveness and mercyan absolutely ruthless man. But he received meyou should have seen it! I said nothing, not a word about their god; I gave no sign that I knew anything. But I thought to myself, So thats how it is!
   Another thing happened to me in a fishing village near A., on the seashore, where there is a temple dedicated to Kalia terrible Kali. I dont know what happened to her, but she had been buried with only her head sticking out! A fantastic story I knew nothing about it at all. I was going by car from A. to this temple and halfway there a black form, in great agitation, came rushing towards me, asking for my help: Ill give you everything I haveall my power, all the peoples worshipif you help me to become omnipotent! Of course, I answered her as she deserved! I later asked who this was, and they told me that some sort of misfortune had befallen her and she had been buried with only her head above ground. And every year this fishing village has a festival and slaughters thousands of chickensshe likes chicken! Thousands of chickens. They pluck them on the spot (the whole place gets covered with feathers), and then, after offering the blood and making the sacrifice, the people, naturally, eat them all up. The day I came this had taken place that very morningfea thers littered everywhere! It was disgusting. And she was asking for my help!
   But the curious thing is that these vital beings are aware of what is happening. I knew nothing about any of it, neither the story, nor the being, nor the head sticking out of the ground and she wanted me to get her out of it. They feel the atmosphere. They are awarethey may not be conscious on higher planes, but they are conscious on vital planes, aware of vital power and the vital force it represents. Its like this asura from M.: when I came in he suddenly seemed to tremble on his pedestal; then he left his idol and came to seek my alliance.
  --
   In churches, I dont know. I havent been to them very often. I have been to mosques and templesJewish temples. The Jewish temples in Paris have such beautiful music; oh, what beautiful music! I had one of my first experiences in a temple. It was at a marriage, and the music was wonderfulSaint-Saens, I later learned; organ music, the second best organ in Pariswonderful! I was 14 years old, sitting high up in the galleries with my mother, and this music was being played. There were some leaded-glass windowswhite, with no designs. I was gazing at one of these windows, feeling uplifted by the music, when suddenly through the window came a flash like a bolt of lightning. Just like lightning. It enteredmy eyes were openit entered like this (Mother strikes her breast violently), and then I I had the feeling of becoming vast and all-powerful. And it lasted for days.
   Of course, my mother was such an out-and-out materialist, thank God, that it was impossible to speak to her of invisible thingsshe took them as evidence of a deranged brain! Nothing counted for her but what could be touched and seen. But this was a divine grace I had no opportunity to say anything. I kept my experience to myself. But it was one of my first contacts with. I learned later that it was an entity from the past who had come back into me through the aspiration arising from the music.

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have to goa high-priest is waiting for me! Yes, the man in charge of all the temples of Gujarat, thoroughly orthodoxhe has come to the Ashram for some mysterious reason and he wants to see me. Is it really necessary? I asked. He wanted an interview, he wants to speak to me (naturally hell be speaking god knows whatGujarati!). I had him told, I cant hear, Im deaf! Its very convenient Im deaf, I cant hear. If he wants to receive a flower from me (I didnt say make a pranam,8 because that would be scandalous!), he can come and Ill give him a flower. I told him eleven oclockits that time now.
   This is all Xs work. The most unexpected people, people youd think would rather be cursed than come to a place like this, are coming from everywhere, from the most diverse milieus the most materialistic materialists, fanatical communists, as well as all sorts of sannyasis, bhikkus, swamis, priestsoh! People who previously were not at all they werent so much disinterested as actually displeased with the Ashram.

0 1961-07-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   The number of approaches is practically infinite. Each one senses the path which accords with his temperament.
   This japa, you know, didnt at all come from here (Mother points to her head). Its something I received fully formed, and to such an extent that I couldnt even change the place of a single thinga will seemed to oppose any change. Its a long series unfolding according to a law that probably corresponds to what is needed to develop this consciousness and the work it has to do (I suppose I dont really know and I havent tried to know). But a sort of law makes it impossible to change the position of even a single word, because these are not wordsthey are fully formed states of consciousness. And the whole series culminates with:

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Because this kind of creative Power coming from on high, from up, up, up on the highest heights, beyond all forms of manifestation, mon petit, its like something tremendous held behind a floodgate. And sometimes (Mother smiles) theres a temptation to open the floodgate a little.
   When it pours out that will be something.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Tantric ceremonies in the temple of Parvati.
   In fact, it was not X who said this, but one of his acolytes, N., who would later throw a great confusion into X's relations with both Mother and Satprem. The hunt for tantric powers was on.

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its curious, all the complications seemed to be there (Mother touches her temples), very complicated and very difficult to adjust; and then when he said, Be simplehow strangeit was like a light coming from his eyes, as if one had suddenly emerged into a garden of light.
   It gave that impressionlike a garden bathed in light.
  --
   As if there were too much mental tension: something here at the temples.
   (silence)

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   If that (Mother indicates the head) could only keep quiet! There is tremendous tension there (the temples). When you have problems that need solving, if you could just raise your consciousness and receive the indication, receive the inspiration from above. And keep that (the head) quiet, quiet, quietthis tension is what tires you out!
   You know, two or three minutes of silence can do a lot, and it doesnt take much time.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   The question, of course, is the supramentalization of MATTER the consciousness, thats nothing at all. Most people who have had that experience had it on the mental level, which is relatively easy. Its very easy: abolition of limits set by the ego, indefinite expansion with a movement following the rhythm of the Becoming. Mentally, its all very easy. Vitally. A few months after I withdrew to my room, I had the experience in the vitalwonderful, magnificent! Of course to have the experience there, the mind must have undergone a change, one must be in complete communion; without exception, any individual vital being that hasnt been prepared by what might be called a sufficient mental foundation would be panic-stricken. All those poor people who get scared at the least little experience had better not dabble with thistheyd panic! But as it happensthrough divine grace, you might saymy vital, the vital being of this present incarnation, was born free and victorious. It has never been afraid of anything in the vital world; the most fantastic experiences were practically childs play. But when I had that experience, it was so interesting that for a few weeks I was tempted to stay in it; it was. I once told you a little about that experience (it was quite a while ago, at least two years).5 I told you that even during the day I seemed to be sitting on top of the Earth that was this realization in the vital world. And what fantastic nights it gave me! Nights I have never been able to describe to anyone and never mentioned but I would look forward to the night as a marvelous adventure.
   I voluntarily renounced all that in order to go further. And when I did it, I understood what people here in India mean when they say: he surrendered his experience. I had never really understood what that meant. When I did it, I understood. No, I said, I dont want to stop there; I am giving it all to You, that I may go on to the end. Then I understood what it meant.
  --
   Since the physical transformation is so difficult, one is tempted to wonder whether it wouldnt be advantageous to materialize something, to work occultlyto create a new body by occult means.
   That was the idea: for a few beings to first attain, here in this physical world, a level of realization giving them the power to materialize a supramental being.

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Im tempted to ask one question. Once events are already prepared in the subtle physical and one sees them, is it too late to alter their course? Can one still act?
   Theres one very interesting example I always give. The man involved told me about it himself. A long time ago (you must have been a baby), every day the newspaper Le Matin published a small cartoon of a boy dressed like a lift attendant (he told me the story in English), or a sort of bellboy, pointing with his finger to the date or whatever. This man was traveling and staying at a big hotel in some city (I dont remember which), a big city. And he told me that one night or early one morning he had a dream: he saw this bellboy showing him a hearse (you know, what they use in Europe for taking people to the cemetery) and inviting him to step inside! He saw that. And when he got ready that morning and left his room (which was on the top floor) there on the landing was the same boy, identically dressed, inviting him to go down in the elevator. It gave him a shock. He refused: No, thanks! The elevator fell to the ground. It was smashed to pieces, and the people inside were all killed.

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   Listen, Im already all white at the temples!
   Will you have a beard in fifty years?

0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   And what nights I have! Nights like the one I told you about the other day, with visions and actions; and then I have nights. All night last night, I didnt lose consciousness, I dont feel I slept for a minute; and it was like being in a sort of temporal Infinity (both hands open above the head). From time to time, I look at the clock (all at once I feel something pulling me and I look at the clock): two or two and a half hours have passedlike a second. Did I sleep, you ask? Did the consciousness fall asleep? No, not for a second. But the sense of time completely disappears into into an inner immobility. But an immobility in motion!
   If it keeps on like this, they will put me in a padded cell!

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   Once again it made me realize that this last experience [of April 13] may in reality have come to free me from ALL past knowledge, and that to live the Truth none of it is needed. I need neither all this terminology nor Sri Aurobindos terminology nor, of course, anyone elses; I dont need all these classifications, I dont need all sorts of experiences I need ONE experience, the one I have. And I have it in all things and in all circumstances: the experience of eternal, infinite, absolute Oneness manifesting in the finite, the relative and the temporal. And the process of change I am pursuing seems less and less of a problem; after looking like the ultimate problem, it doesnt seem to be one any more, because but that that cant be utteredit pleases Him to be that way, so He is that way.
   And the secret is simply to be in this It pleases Him.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   The peculiarity of this yoga is that until there is siddhi above the foundation does not become perfect. Those who have been following my course had kept many of the old samskaras; some of them have dropped away, but others still remain. There was the samskara of Sannyasa, even the wish to create an Aravinda Math [Sri Aurobindo monastery]. Now the intellect has recognized that Sannyasa is not what is wanted, but the stamp of the old idea has not yet been effaced from the prana [breath, life energy]. And so there was next this talk of remaining in the midst of the world, as a man of worldly activities and yet a man of renunciation. The necessity of renouncing desire has been understood, but the harmony of renunciation of desire with enjoyment of Ananda has not been rightly seized by the mind. And they took up my Yoga because it was very natural to the Bengali temperament, not so much from the side of Knowledge as from the side of Bhakti and Karma [Works]. A little knowledge has come in, but the greater part has escaped; the mist of sentimentalism has not been dissipated, the groove of the sattwic bhava [religious fervor] has not been broken. There is still the ego. I am not in haste, I allow each to develop according to his nature. I do not want to fashion all in the same mould. That which is fundamental will indeed be one in all, but it will express itself in many forms. Everybody grows, forms from within. I do not want to build from outside. The basis is there, the rest will come.
   What I am aiming at is not a society like the present rooted in division. What I have in view is a Samgha [community] founded in the spirit and in the image of its oneness. It is with this idea that the name Deva Samgha has been given the commune of those who want the divine life is the Deva Samgha. Such a Samgha will have to be established in one place at first and then spread all over the country. But if any shadow of egoism falls over this endeavor, then the Samgha will change into a sect. The idea may very naturally creep in that such and such a body is the one true Samgha of the future, the one and only centre, that all else must be its circumference, and that those outside its limits are not of the fold or even if they are, have gone astray, because they think differently.
  --
   People now talk of spiritualizing politics. Its result will be, if there be any permanent result, some kind of Indianized Bolshevism. Even to that kind of work I have no objection. Let each man do according to his inspiration. But that is not the real thing. If one pours the spiritual power into all these impure forms the water of the Causal ocean into raw vesselsei ther the raw vessels will break and the water will be spilt and lost or the spiritual power will evaporate and only the impure form remain. In all fields it is the same. I can give the spiritual power but that power will be expended in making the image of an ape and setting it up in the temple of Shiva. If the ape is endowed with life and made powerful, he may play the part of the devotee Hanuman and do much work for Rama,2 so long as that life and that power remain. But what we want in the temple of India is not Hanuman, but the god, the avatar, Rama himself.
   We can mix with all, but in order to draw all into the true path, keeping intact the spirit and form of our ideal. If we do not do that we shall lose our direction and the real work will not be done. If we remain individually everywhere, something will be done indeed; but if we remain everywhere as parts of a Samgha, a hundred times more will be done. As yet that time has not come. If we try to give a form hastily, it may not be the exact thing we want. The Samgha will at first be in unconcentrated form. Those who have the ideal will be united but work in different places. Afterwards, they will form something like a spiritual commune and make a compact Samgha. They will then give all their work a shape according to the demand of the spirit and the need of the agenot a bound and rigid form, not an achalayatana3, but a free form which will spread out like the sea, mould itself into many waves and surround a thing here, overflood a thing there and finally take all into itself. As we go on doing this there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in Gods hands; whatever He makes us do, that we shall do.
  --
   You write about the Deva Samgha and say, I am not a god, I am only a piece of much hammered and tempered iron. No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognize that there are great and small adharas [vessels]. I do not accept, however, your description of yourself as accurate. Still whatever the nature of the vessel, once the touch of God is upon it, once the spirit is awake, great and small and all that does not make much difference. There may be more difficulties, more time may be taken, there may be a difference in the manifestation, but even about that there is no certainty. The God within takes no account of these hindrances and deficiencies. He breaks his way out. Was the amount of my failings a small one? Were there less obstacles in my mind and heart and vital being and body? Did it not take time? Has God hammered me less? Day after day, minute after minute, I have been fashioned into I know not whether a god or what. But I have become or am becoming something. That is sufficient, since God wanted to build it. It is the same as regards everyone. Not our strength but the Shakti of God is the sadhaka [worker] of this yoga.
   Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or dharma [ethics] but the decline of thought-power, the growth of ignorance in the motherl and of Knowledge. Everywhere I see inability or unwillingness to thinkthought-incapacity or thought-phobia. Whatever may have been in the middle ages, this state of things is now the sign of a terrible degeneration. The middle age was the night, the time of the victory of ignorance. The modern world is the age of the victory of Knowledge. Whoever thinks most, seeks most, labors most, can fathom and learn the truth of the world, and gets so much more Shakti. If you look at Europe, you will see two things: a vast sea of thought and the play of a huge and fast-moving and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world, like the tapaswins [ascetics] of our ancient times, by whose power even the gods of the world were terrified, held in suspense and subjection. People say Europe is running into the jaws of destruction. I do not think so. All these revolutions and upsettings are the preconditions of a new creation.
   Then look at India. Except for some solitary giants, everywhere there is your simple man, that is, the average man who does not want to think and cannot think, who has not the least Shakti but only a temporary excitement. In India, you want the simple thought, the easy word. In Europe they want the deep thought, the deep word; there even an ordinary laborer or artisan thinks, wants to know, is not satisfied with surface things but wants to go behind. But there is still this difference: there is a fatal limitation in the strength and thought of Europe. When it comes into the spiritual field, its thought-power can no longer move ahead. There Europe sees everything as riddlenebulous metaphysics, yogic hallucination. They rub their eyes as in smoke and can see nothing clear. Still, some effort is being made in Europe to surmount even this limitation. We already have the spiritual sensewe owe it to our forefa thersand whoever has that sense has at his disposal such Knowledge and Shakti as with one breath might blow away all the huge power of Europe like a blade of grass. But to get that Shakti one must be a worshiper of Shakti. We are not worshipers of Shakti. We are worshipers of the easy way. But Shakti is not to be had by the easy way. Our forefa thers dived into a sea of vast thought and gained a vast Knowledge and established a mighty civilization. As they went on in their way, fatigue and weariness came upon them. The force of thought diminished and with it also the strong current of Shakti. Our civilization has become an achalayatana [prison], our religion a bigotry of externals, our spirituality a faint glimmer of light or a momentary wave of religious intoxication. And so long as this sort of thing continues, any permanent resurgence of India is improbable
   In Bengal this weakness has gone to the extreme. The Bengali has a quick intelligence, emotional capacity and intuition. He is foremost in India in all these qualities. All of them are necessary but they do not suffice. If to these there were added depth of thought, calm strength, heroic courage and a capacity for and pleasure in prolonged labor, the Bengali might be a leader not only of India, but of mankind. But he does not want that, he wants to get things done easily, to get knowledge without thinking, the fruits without labor, siddhi by an easy sadhana [discipline]. His stock is the excitement of the emotional mind. But excess of emotion, empty of knowledge, is the very symptom of the malady. In the end it brings about fatigue and inertia. The country has been constantly and gradually going down. The life-power has ebbed away. What has the Bengali come to in his own country? He cannot get enough food to eat or clothes to wear, there is lamentation on all sides, his wealth, his trade and commerce, his lands, his very agriculture have begun to pass into the hands of others. We have abandoned the sadhana of Shakti and Shakti has abandoned us. We do the sadhana of Love, but where Knowledge and Shakti are not, there Love does not remain, there narrowness and littleness come, and in a little and narrow mind there is no place for Love. Where is Love in Bengal? There is more quarreling, jealousy, mutual dislike, misunderstanding and faction there than anywhere else even in India which is so much afflicted by division.

0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   Her will tempered in the blaze of Wisdoms sun
   And the flaming silence of her heart of love?

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   Why did he object to impermanence? That, I dont knowa question of temperament, I suppose. But as far as he was concerned, thats what Nothingness is good for: its permanent.
   Its permanent, the one thing thats permanent.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   The first of these dreams was a revolutionary movement which would create a free and united India. India today is free but she has not achieved unity. () The old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. Indias internal development and prosperity may be impeded, her position among the nations weakened, her destiny impaired or even frustrated. This must not be; the partition must go.8 ()
   Sri Aurobindo

0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Mortality is the effect whose cause is disequilibrium. It is accidental and temporary.
   According to Theon, you know, the world has been created and destroyedcreation and pralayasix times. And each time, a particular attribute was manifested, but since that attri bute couldnt reach fulfillment, the world was swallowed up again. Now its the seventh time, and the attri bute is Equilibrium. And when Equilibrium is established, there will be uninterrupted progresswith no disequilibrium, naturally: that is, a deathless state, with no disintegration.

0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   I made no reply, not a word: in half an hour I had undone everything I undid it all, really everything, cut the connection between the gods and the people here, demolished absolutely everything. Because you see, I knew it was so attractive for people (they were constantly seeing the most astonishing things) that the obvious temptation was to hang on to it and say, Well improve on itwhich was impossible. So I sat down quietly for half an hour, and I undid it all.
   We had to start over again with something else.

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   I may even keep the manuscript in pencil: the temptation to correct is very bad. Very bad because its the surface understanding that wants to correctliterary taste, poetical sense and all those things that are down there (gesture down below). You know, its as if (I dont mean the words themselves), as if the CONTENT of the words were projected on a perfectly blank and still screen (Mother points to her forehead), as if the words were projected on it.
   The trouble is writing, the materialization between the vision and the writing; the Force has to drive the hand and the pencil, and there is a slight theres still a very slight resistance. Otherwise, if I could write automatically, oh, how nice it would be!

0 1963-06-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   I think their power comes from a higher layer [higher than the cellular mind]. Because their action is very cerebral: its effect is always here (gesture at the forehead and temples), it takes you here (same gesture)its even painful!
   Its cerebral.
  --
   Because its very material the brain is material! Its just a little less mechanical than the cellular mind. But it Is material; it isnt the higher mind, certainly: its a mind confined to the body (same gesture to the temples). But the mind I was speaking of, the body-mind, is EVERYWHERE, in every cell: every cell has it within it; whereas that power is specifically situated at the brain level. Its a very cerebral action, enveloping the forehead and the lower part of the face, not even down to the throat.
   ***

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Thats too muchagitation is too much, its rather a lack of rest. Not agitation really, but something that lacks the rest of certainty. I constantly catch my cells being like that. Naturally I react, but for them its a very normal state: always straining after the next moment, never the quietude of the present moment. The result (the words I use give a very concrete character to something rather fluid), the result is the feeling that you have to bear or endure, and the haste to get out of that enduring, along with the hope (a very faint and flimsy hope) that the next moment will be better. Thats how it is from moment to moment, from moment to moment, from moment to moment. As soon as the Consciousness comes (gesture of descent) and concentrates, as soon as I bring the Consciousness into the present moment, everything becomes quiet, immobile, eternal. But if I am not CONSTANTLY attentive, the other condition [of restlessness] comes almost as a subconsciousness: its always there. And VERY tiringit must be one of the most important sources of fatigue in mankind. Especially here (Mother touches her forehead and temples), its very tiring. Only when you can live in the eternity of the present minute does it all stopeverything becomes white, immobile, calm, everything is fine.
   But it means constant vigilanceconstant. Its infinitely more difficult than when one worked even in the vital; in the vital, its nothing, its childs play in comparison. But here, phew! Because, you see, in the mind or the vital, its all movements of organization, of action, of choice, of decisionits very easy to decide, to rule! But that cellular tension is there EVERY SECOND: its the activity inherent in material existence. Its only when you go into samadhi that it stops. That is, when outwardly you are in trance. Then it stops.

0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   In a very concrete way, there was the consciousness that everything is the Lord and that everything is His will, His action, His consciousness and so forth; at the same time, the perception of the world as it is (as it is, anyway as we feel it). And as there was no longer any notion of good and evil and all that, there was a sort of almost candid surprise, a very spontaneous surprise, not thought out, at reprobation, anger, disapproval, scorn for all the people who are called bad, who do evil and have bad will. It seemed so strange that one could lose ones temper because of that! Then there arose a profound Pity but a Pity that has nothing of the sense of superiority or inferiority, nothing like thatlike a sort of sorrow that there can be people who are so small and so weak in that Immensity that they are COMPELLED to be nasty and malicious, to hate, to reject, to wish evil.
   The words diminish the experience very, very much. It was so a super-compassion, you know, full of a deep Love and Understanding: How can one reproach them for being the way the Lord wants them to be?

0 1963-10-26, #Agenda Vol 04, #The Mother, #Integral Yoga
   So much so that, for example, one KNOWS one has a violent fever (the thing comes with a violent fever, a violent reaction), yet there is no sign of fever! I had the experience three or four times; I had those things that bring on bouts of violent fever, and when the doctor came, I asked him, Doctor, do I have a fever? (I knew very well I had a fever, I didnt need to ask him! One of those fevers that make you run a very high temperature; but then there was that immobility I had summoned.) The doctor feels my pulse: No, youre fine!
   Of course, one can imitate this mentally, but its only an imitation. What I mean is something else, which has nothing to do with mental will(laughing) maybe its a gift from the Lord, I dont know!

0 1964-01-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   Doubt, discouragement, diminution or loss of faith, waning of the vital enthusiasm for the ideal, perplexity and a baffling of the hope for the future are the common features of the difficulty. In the world outside there are much worse symptoms such as the general increase of cynicism, a refusal to believe in anything at all, a decrease of honesty, an immense corruption, a preoccupation with food, money, comfort, pleasure, to the exclusion of higher things, and a general expectation of worse and worse things awaiting the world. All that, however acute, is a temporary phenomenon for which those who know anything about the workings of the world-energy and the workings of the Spirit were prepared. I myself foresaw that this worst would come, the darkness of night before the dawn; therefore I am not discouraged. I know what is preparing behind the darkness and can see and feel the first signs of its coming. Those who seek for the Divine have to stand firm and persist in their seeking; after a time, the darkness will fade and begin to disappear and the Light will come.
   (XXVI.169-170, April 9, 1947)

0 1964-02-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   It was only during the work here [with the secretaries], that hour of work (labor, not work), I felt something here (gesture to the forehead and temple) that was a bit tired, like a fatigue coming from outside. Anyway
   Well, now we have to hold on.

0 1964-03-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   But without a doubt, if at that moment there had been a doctor to take my temperature, he would have found there was a tremendous feverthough nothing even remotely like an illness! No, it was miraculously wonderful, it gave the feeling that it was something the earth did not know.
   Thats how it always expresses itself: something the earth did not know, something new. It is new to the earth. Thats why its hard to bear! Because it is new.

0 1964-07-31, #Agenda Vol 05, #The Mother, #Integral Yoga
   There are too many guides, founders of sects, heads of temples or monasteries, sadhus or saints who intervene between humanity and the supreme Lord under the pretext that they are intermediaries, and who keep for their glorified little persons the waves of gratitude that should go straight, straight to their true goal: the supreme Lord. I always refrain from having anything to do with those people, whether they are on earth or in the subtle world. Whatever the Lord wills for us He will always give us, and I prefer to receive it directly rather than through intermediaries, however great they may be.
   ***

0 1964-08-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   The temptation comes sometimes, but Its far more difficult without, but infinitely more living. All this [the Zen account] seems to me I immediately feel something thats becoming dead and drydry, lifeless.
   They replace life with a mechanism. And then its finished.

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   As a matter of fact, these last few nights Ive been conducting a sort of review of all the stages my nights went through before being what they areits fantastic! I started working on my nights at the beginning of the century, exactly in 1900, sixty-four years ago now, and the number of nights when I didnt continue my training is absolutely minimalminimal. There had to be something unexpected or I had to be ill; and even then, there was another kind of study going on. I remember (Sri Aurobindo was here), I caught a sort of fever like influenza from contact with the workers, one of those fevers that take hold of you brutally, instantly, and in the night I had a temperature of more than 105. Anyway, it was And then I spent my night studying what people call delirium(laughing) it was very interesting! I was explaining it to Sri Aurobindo (he was there: I was lying on the bed and he was sitting by the bedside), I told him, This is whats going on, that is whats going on and that (such and such and such a thing) is what gives people what doctors call delirium. It isnt delirium. I remember having been assailed for hours by little entities, vital forms that were hideous, vile, and so vicious! An unequaled cruelty. They rushed at me in a troop, I had to fight to repel them: they retreated, moved forward, retreated, moved forward. And for hours like that. Naturally, at that time I had Sri Aurobindos full power and presence, and yet it lasted three or four hours. So I thought, How terrible it must be for the poor devils who have neither the knowledge I have, nor the power I have, nor Sri Aurobindos protective presenceall the best conditions. It must be frightful, oh! I have never in my life seen anything so disgusting.
   I had picked it all up in the workers atmosphere. Because I hadnt been careful, it was the festival of arms and I had been in communion with them: I had given them some food and taken something theyd given me, which means it was a terrible communion. And I brought all that back.

0 1964-08-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   I suppose that the lack of precision is to protect you from the temptation to speak! But I never speak about those things, just because theyre uninteresting: there are no precise details.
   But whats interesting is the agreement: the story of Janaka and the other that come at the exact time. Its very interesting.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   But it cannot even be said it was a mistake in recruitingit would be tempting to believe this, but its not true, because the recruiting was done on the basis of a rather precise and clear inner sign. Its probably the difficulty of keeping the inner attitude unalloyed. Thats exactly what Sri Aurobindo wanted and at tempted; he used to say, If I can find a hundred people, it will be enough for my purpose.
   But it wasnt a hundred for long, and I must say that when it was a hundred, it was already mixed.

0 1965-05-29, #Agenda Vol 06, #The Mother, #Integral Yoga
   And when X came, they took him to Auroville,2 and there is there a small Ganesh temple that was bought along with the land, on condition that the small temple be respected and people be allowed to come and offer prayers if they want to. They showed him the temple, he was very glad, then they asked him what should be done for the ritesOh, Ganesh will look after that, dont worry! (Mother laughs) He said that very nicely.
   ***

0 1965-06-05, #Agenda Vol 06, #The Mother, #Integral Yoga
   I. in ancient Egypt. A temple or palace of ancient Egypt. Light-and fresh-colored paintings on the very high walls. Clear light. About the child, very bold, independent and playful, I hear the end of a sentence: Such is the will oftep. The entire name is uttered very clearly, but when I got up (too abruptly), only the syllable tep was retained by the memory of the waking consciousness. It was the tutor speaking to me about the child. I am the Pharaohs wife or the high priestess of the temple, with full authority.
   That was my first memory on waking up.

0 1965-07-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   See that joy! Oh! How vulgar that being is! Can there really be people who are tempted by this?
   I think Sri Aurobindo deliberately made this Death very vulgar to discourage all the illusionists and Nirvanists.

0 1965-07-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   To begin with, last time I told you that this physical mind is being transformed; and three or four days ago, that is, before our last conversation, early in the morning I woke up abruptly in the middle of a sort of vision and activity, precisely in this physical mind. Which isnt at all usual for me. I was here in this room, everything was exactly as it is physically, and someone (I think it was Champaklal) opened the door abruptly and said, Oh, I am bringing bad news. And I heard the sound physically, which means it was very close to the physical. He has fallen and broken his head. But it was as if he were speaking of my brother (who died quite a long time ago), and during the activity I said to myself, But my brother died long ago! And it caused a sort of tension (gesture to the temples) because Its a little complicated to explain. When Champaklal gave me the news, I was in my usual consciousness, in which I immediately thought, How come the Protection didnt act? And I was looking at that when a sort of faraway memory came that my brother was dead. Then I looked (its hard to explain with words, its complex). I looked into Champaklals thought to find out who he meant had fallen and broken his head. And I saw A.s face. And all that caused a tension (same gesture to the temples), so I woke up and looked. And I saw it was an experience intended to make me clearly see that this material mind LOVES (loves, thats a way of speaking), loves catastrophes and attracts them, and even creates them, because it needs the shock of emotion to awaken its unconsciousness. All that is unconscious, all that is tamasic needs violent emotions to shake itself awake. And that need creates a sort of morbid attraction to or imagination of those thingsall the time it keeps imagining all possible catastrophes or opening the door to the bad suggestions of nasty little entities that in fact take pleasure in creating the possibility of catastrophes.
   I saw that very clearly, it was part of the sadhana of this material mind. Then I offered it all to the Lord and stopped thinking about it. And when I received your letter, I thought, Its the same thing! The same thing, its a sort of unhealthy need this physical mind has to seek the violent shock of emotions and catastrophes to awaken its tamas. Only, in the case of A. breaking his head, I waited two days, thinking, Let us see if it happens to be true. But nothing happened, he didnt break his head! In your case, too, I thought, I am not budging till we get news, because it may be true (one case in a million), so I keep silent. But this morning I looked again and saw it was exactly the same thing: its the process of development to make us conscious of the wonderful working of this mind.
  --
   And what gave me an indication of the falsity of that consciousness and its activities was when I made that efforta tremendous effortto recall that my brother had died years earlier; from that I saw the distance between my true consciousness and the consciousness I was in for that dream. I saw the distance of falsity of that consciousness. It gave me a very clear indication. Instead of that quiet and peaceful consciousness which is like an undulationan undulation of light that always goes like this (gesture of great wings beating in the Infinite), a very vast, very peaceful movement of the consciousness, yet which follows the universal movement very quietlyinstead of that, there was something strained (gesture to the temples), it was as hard as wood or iron and strained, tense, oh! Then I knew how false it was. It gave me the exact measure.
   (long silence)

0 1965-09-18, #Agenda Vol 06, #The Mother, #Integral Yoga
   In his message of August 15, 1947, on the occasion of India's independence, Sri Aurobindo wrote: "...The old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. India's internal development and prosperity may be impeded, her position among the nations weakened, her destiny impaired or even frustrated. This must not be; the partition must go. Let us hope that that may come about naturally, by an increasing recognition of the necessity not only of peace and concord but of common action, by the practice of common action and the creation of means for that purpose. In this way unity may finally come about under whatever form the exact form may have a pragmatic but not a fundamental importance. But by whatever means, in whatever way, the division must go; unity must and will be achieved, for it is necessary for the greatness of India's future."
   Cent. Ed., 26.404-405

0 1965-10-16, #Agenda Vol 06, #The Mother, #Integral Yoga
   If he was brought up in a Christian way, its the photo where he is young which is good, they instantly see in it the face of Christ I All of them. The day before yesterday again, an American painter, who is here and has read Sri Aurobindos books, wanted to do a portrait of Sri Aurobindo (he never saw him) from photosits just as it was with the bust in Sri Aurobindos room!1 They all make a mystic Sri Aurobindo with narrow temples, like that (gesture tapering upward), a long mystic face, because they cant get out of their Christianity! For them, of course, the Power, anything that expresses the Power, oh! (gesture of repulsion)
   I wanted to say that to this American. For them, spiritual life is sacrifice, its the God who sacrifices himself: he renounces the joys of the earth and sacrifices his existence to save mankind. And they cant get out of it!

0 1965-12-15, #Agenda Vol 06, #The Mother, #Integral Yoga
   Today a letter from V. came which tells the whole thing. But after that there was a telegram saying that he spent a very restless night and had a temperature. Thats the latest news.
   (Mother hands V.s letter3 to Satprem)

0 1965-12-31, #Agenda Vol 06, #The Mother, #Integral Yoga
   Of course, all the outward events come and belie this. In spite of the inner transformation (which is a sure fact, one has proof of it every second), yet the body keeps its habit of deterioration. And just when you think that things are improving (to give you, as you say, proof that you are making progress), something comes along as if to prove to you that its all an illusion! And its growing more and more acute, more and more acute. There is always a Voice (which I know very well, its the voice of the adverse forces tempting you), which comes and tells you (same hammering gesture), See, see how mistaken you are, see how you delude yourself, see what a mirage it all is, see And then if you listen, youre done for. Its very simple: everything is done for.
   You just have to put your fingers in your ears, shut your eyes and keep holding tight up above.

0 1966-03-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Yesterday evening, after I had written that message (I wrote it in the evening, not in comfort but that was the only time I had; the light wasnt good, but anyway I did it), after I had written, I felt a strong pain here, in my temples. Ah, I said, now I know! Now and then, after having listened to lots of people and especially after having written lots of birthday cards, answers to letters there is a sort of strange heaviness in my temples (and Ive never had headaches in my life, thats not like me!), and I say to myself, Whats this new decrepitude?! Then I noticed it wasnt that: its my eyes. Its because I havent yet found the secret of how to use my eyes. As I said just before, at times I see with extraordinary precision: things seem to come towards me to show themselves its so clear that the minutest detail is perceived. Thats one extreme. The other extreme is what I have already told several times: a sort of veil. I know things, they are in my consciousness, but I see just clearly enough not to bump against them or knock them over; everything, everything seems to be behind a veil; only I know where things are, so I find them, or I dont bump against them or break them, but thats not because I see I see a picture behind a veil, as it were. Thats the other extreme. In between the two, there are all sorts of gradations. And I am convinced its to show me that my eyes are still capable of seeing accurately the instrument is still very good, but I dont know how to use it. I dont know how to use it, because previously I used it as everyone uses his eyes, his hands, his feet, out of a sort of habit, more or less consciously I was very proud of my consciousness! ([Laughing] We are always very proud!) Very proud to have such conscious hands; in the past, for instance, I would sometimes say, I want twelve sheets of paper, then I would stop bothering about itmy hand would go and take, and there were twelve of them. That had been happening for a long, a very long time, but it would happen AT CERTAIN TIMES: when I was in the required state, that is, when there wasnt the intrusion of an arbitrary will. So all this is a field of experiment and study in very small details, absolutely insignificant in themselves, but very instructive. And it goes on all the time, twenty-four hours a day, night and day (at night its on other planes), but all this takes place in the physical, a more or less subtle physical.
   This morning, there was a very amusing story. I was rinsing my eyes and mouth; I do it before daybreak, that is, with electric light. And in my bathroom there is an emergency light. Its one of the latest inventions: its connected to the power and as long as there is power, the light remains off and a battery inside gets charged; as soon as the power fails, the light turns on and the battery is discharged to keep the light on. Its very well made, they invented it for hospitals and other places where any power failure must be avoided: as soon as the power goes, the light turns on instantaneously, and when the power returns, it goes off and gets recharged for the next time. They installed it for me in the bathroom. And this morning while I was washing my teeth, poff! the light went off. I continued, naturally, since I had that emergency light. But then, I did a study. The lights in C.s room (and everywhere) were on, it was only here, in this group of rooms. That was an odd phenomenon to begin with. Then I looked, and while I looked I noticed something I hadnt taken note of all these last few days: a will to disorganize all my personal life. And causing power failures is one of the known occult methods (I dont know how its done, in fact, but that man who wrote books and came here a very long time ago, Brunton, said it was one of the tricks known to those who practice occultism: a sudden failure of the lights). There are lots of other such tricks designed to disorganize peoples lives with the idea of frightening them or announcing catastrophes to them (I have always found this very childish). But then, I saw that there was (I think I know where, here, it comes from) a will for disorganization, and I saw the path it followed (winding gesture as if Mother were going back to the source). It had begun last night, in the middle of the night: when I got up around midnight, I saw a will wanting to preoccupy me with thoughts of money! And it was insisting: the thought that everything was going wrong, and so on. I saw that in the middle of the night. I was busy with other things, but I saw that will: formations; and naturally I dealt with them as they deserved. But I saw that it went on, trying to disturb people, to make them uncomprehending, and then to turn the power off, all sorts of silly things. Its not the first time it has happenedits not always the same people because generally, when they have tried and got a good knock in return, they dont try a second time, theyve had enough! But there are others who think they are very clever and want to prove to me (laughing) that they are right and I am wrongbecause ultimately it always comes to that! So I spent half an hour this morning, before they restored the power and I resumed my usual activities, half an hour having huge fun following the thread (same winding gesture going back to the source) wherever there was mischief, and then I very kindly answered.
  --
   I saw that (not in my head, because for me there are no such limits), in this sort of conglomerate, here: the nearest explanation is a shifta shift, the angle of perception becoming different. And its not really that, words are incorrect, because its far more subtle and at the same time far more complete than that. I have watched the change several times; well, this change gives you, to the outward consciousness, the sense of a shift. A motionless shift, meaning that you dont change places. And its not, as we might be tempted to think, a drawing within and a drawing without, its not that at all, not at allits an angle of perception that changes. You are in a certain angle, then you are in another. I have seen small objects of that sort for the amusement of children: when those objects are in a certain position, they look compact and hard and black, and when you turn them another way, they are clear, luminous, transparent. Its something like that, but its not that, thats an approximation.
   But if we know the way in which the change is effected, we can

0 1966-09-07, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Mother laughs) You know, there are lots of people who put money in their walls (they hide it with curtains or papers). Theres a fortune, several crores3 of rupees: millions hidden away in walls! And then they worry themselves sick, they constantly fear a police raid; while if they gave it away, they would become quite respectable people! They wouldnt be scared anymore, they would have a peaceful life. I have the possibility of saying that they are anonymous gifts, as in temples; so thats a way for them to turn honest, it would be all to their advantage, but they are more attached to their money than to their life! I said several times (I know some people who have money hidden in their walls), I let it be known through intermediaries that they only had to put it in a suitcase and come and leave it at my door. And Ill say its an anonymous gift, thats all. And they will be freenot only free, but (smiling) with a blessing, because its for the divine work. No, they are prisoners, prisoners of their money.
   And the rather interesting thing is that (without any exception so far) all those who had an opportunity to give me money and didnt want towho didnt want to because of their attachment to their moneylost it. It was taken from them, either by the government or a financial catastrophe or an industrial catastrophe, or simply stolenlost.

0 1966-10-29, #Agenda Vol 07, #The Mother, #Integral Yoga
   And in her piece, this sound recurs two or three times. All the rest is padding. But that And Ive heard it in churches, Ive heard it in temples, Ive heard it in mystic gatherings, Ive heard it Always mixed with all kinds of other things, but thats And these sounds are absolutely evocative of the effectin fact its the other way around: its the state of consciousness that produces these sounds, but when you hear the sounds it puts you in contact with the state of consciousness. So then, I understood why people like to listen to this music: its because it suddenly gives them ah! they feel something unknown to them.
   How interesting it was!

0 1966-11-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Satprem reads Mother a few excerpts from "The Sannyasin," in particular the scene in which the Sannyasin is standing with his back to the temple door, having lost both his "spiritual heaven" and the earth in the form of the one he loved.)
   This image [of the Sannyasin with his back to the bronze door] was so strong, you know! Every time you mention it, I see my vision again.1 It was so strong! There was the templeonly the door and the wall could be seen and the top of a mountain with the abrupt slope downward. Then there was a narrow path between the temple and the precipice, and a roaring crowd surging up, coming up the path, and then
   And I always, always see the same thing.
  --
   "Earth-life is the self-chosen habitation of a great Divinity and his aeonic will is to change it from a blind prison into his splendid mansion and high heaven-reaching temple."
   Sri Aurobindo

0 1966-11-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Inwardly its easy, but outwardly There is all of a sudden, especially in the brains matter, here (gesture to the temples), that movement of descent, of the Lord taking possession, and then outwardly you feel as if youre fainting. Thats why you cant remain standing and have to lie down; but when you lie down, its almost instantaneous, everything disappears: the sense of time, of difficulty, absolutely everything there only remains a luminous immensity, peaceful and so strong!
   Thats the days lesson.

0 1967-01-25, #Agenda Vol 08, #The Mother, #Integral Yoga
   (Satprem:) In the text of those Instructions [in the event of cataleptic trance], you also use the word injure; you say that in that trance state, your body will have to be kept labri de toute injure [sheltered from all injuries]. But I deliberately left the word, because in the original sense of the French word we speak of the injures du temps [the injury or assault of time]. Is that what youd like to keep in those Instructions?
   That day he told me (it was he who told me to say that), The bites of insects, the bad contacts, things like that. He said, All injuries, poisoning by an insect, etc.

0 1967-01-28, #Agenda Vol 08, #The Mother, #Integral Yoga
   Lots of sects and movements have been accused of practicing this kind of sexuality (I think it was the moral basis for the accusation against the templars). Its probably the result of the Christian attitude; Christianity has spoken of sin and made it a sin, so theres the result. Its the reaction.
   But as soon as you are capable of having the true Ananda, truly, spontaneously, its absolutely repugnant, just like wallowing in mud.

0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   And when you are on the very lowest rung of the ladder of consciousness, those manners of speaking become increasingly concrete, absolute, hard, and exclusive of all that isnt themselves: those are religions. Oh, by the way, it seems the Pope was approached about Auroville and he asked if there would be a Catholic church! They put the question to me. I said, No. No churches, no temples.
   But it might be amusing if we put together one specimen of every religion from every country and every epoch. A city of religions, can you see that? The totem pole next to the cathedral! Oh, that would be very amusing! All the ancient religions the Egyptian, the Tyrian, the Scandinavian gods and then the new religions.
  --
   No, a museum is too intellectuala city of religions. We would have to re-create the atmosphere and have a temple, churches, a cathedral, a totem pole (laughing) Wed entrust the Greek temple to Ananta!2 That would be really unique on earth.
   But you know, there are still so many fanaticsmore than we think. You would think all that has disappeared with modern developmentnot at all.

0 1967-05-06, #Agenda Vol 08, #The Mother, #Integral Yoga
   "Earth-life is one self-chosen habitation of a great Divinity and his aeonic will is to change it from a blind prison into his splendid mansion and high heaven-reaching temple."
   Sri Aurobindo, The Hour of God, p.73

0 1967-07-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Wait, theres something else again. Oh, poor K., he held examinations (theyre out of their minds with their exams!), he held examinations on a text or a subject he had dictated to the students in his class. In other words, they had the answer quite ready. Two of the boys (one of whom K. finds very intelligen the is, moreover and has a liking for, while he doesnt like the other) were late, and K. asked the boy he doesnt like to bring to him at home the result of their work. He brought it. K. read it, and to one of the questions, the two boys answers were not quite identical but extremely similar. It was precisely the subject K. had dictated to them, so it was natural enough that the answers should be similar. K. felt right away that the boy had copied from the other, and told him so! The boy lost his temper and spoke to him rather rudely. So K. writes to tell me the whole story in his own way, and the boy writes to tell me the whole story, in his own way, moreover expressing regret that he was rude to his teacher. But K. remains convinced that he copied. So, a flood of letters Finally I wrote to K., Send me the two texts, I will see (not see with my eyes, but like that, feeling the thing). The boy did NOT copy. But to me, its far worse, because it means K. made a mental formation with wordswords put in a certain order and stuffed it into their brains. And they repeat it parrot fashionnaturally, it bears an extraordinary similarity to his teaching. Finally, K. told me, If I accept that the boy didnt copy, I am obliged to give him a very good mark, which I cant do! (Mother laughs) And he asks me, What should I do? I replied yesterday evening: There is a very simple way out: cancel the exam. Take all the papers, tie them into a bundle, put them away in your cupboard, and pretend it never existed and in future, no more exams! And at the end of the year, when you have to give marks to the students, well, instead of using such an artificial method, you will be obliged to observe attentively, follow the childs inner development, have a deeper contact with him (Mother laughs mockingly), and know if he has really understood or not! Then you will be able to give marks instead of basing yourself on the parrot-like repetition of something they have learned without understanding. And I sent that. So now, theyre in a fix! (Mother laughs) I find it so funny, its very amusing!
   They had to hold a teachers meeting to face up to my answer! (Mother laughs) I upset the whole School!

0 1967-10-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yes. Oh, but they arent the only ones to do that. As a matter of fact, all the old things seem to be swelling up as much as they can so as not to disappear. I received today a greeting card from a former disciple. (Mother looks for the card) His name was A.C., an Israelite who was here and then went to England. In England he belonged for a long time to the Sri Aurobindo Group, then when the war between Israel and Egypt broke out (or a little before), he became fanatical, a fanatical Israelite: I want to work for Israel alone. And as he had been contacted about Auroville, he answered, Can Auroville help Israel? Things of that sort. And right now, its the New Year there, so he sent me this (Mother shows a card with seven candles illuminating the world, and wheat sheaves). In the past, he called me The Divine Mother, and Sri Aurobindo was The Lord. Then in his last letter, it was Guru (I have become the guru!), and, I want to inform you that I have left the group. And now he sends me this card: To the Mother God bless You (Mother laughs). And its the same thing, of course! Over there, few people are religious, they have a much more practical mind, but he has the religious temperament, so now it has become like this (Mother puffs out her cheeks), his Judaism is swelling up. The seven lights and the sheaves of prosperity. I found it touching: God bless You (Mother laughs).
   I remember, long ago, right at the beginning (I think I had just moved into Sri Aurobindos house), someone, I forget who (did Tagore have a sister?1), she was a tall and strong woman, rather awe-inspiring, who had come to spend a day in the Ashram, and she said to me, Why dont you keep some rooms and rent them out to visitors? You would get ten rupees a day. (Mother laughs) I stared at her, I was flabbergasted (she was teaching me to be practical!). And at the end, she said, God bless you. At that point I couldnt restrain myself, and I answered her, Its already done! (Mother laughs)

0 1968-02-14, #Agenda Vol 09, #The Mother, #Integral Yoga
   But its very, very instructive. I mean, its not anything new to me, but its the wholly clear, precise, evident picture that its man who creates all his difficulties. Things would be simple and easy if there werent all these ego reactions: reactions of ambition, reactions of self-esteemnot to speak of deceit: when that comes (gesture underhand). Yes, these three things: ambition, with the need to show off, to dominate; self-esteem or vanity (being hurt when you arent appreciated at your true value: then you lose your temper, you quarrel, theres grating and friction); and, last, the thirst for money, greed, the desire to possess, cupidity: you want to make the most of the occasion I want to profit, I want to profit. With these three things, everything is muddled.
   So long as it all comes out in the open ingenuously and frankly, you smile, but when it turns into duplicity, when people use all kinds of tricks in the hope of deceiving, of hiding their motives while pretending to have othersall that in various combinations then, it wont do anymore.

0 1968-07-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   So there have been two or three cases (two cases were very clear), and this morning, this stupid body of mine started running out of breath: Too, too fast, too fast. So it had to be kept still (it started running a temperature) and stop eating. But I had told it (I saw it came because of someone whos very ill; a combination of all kinds of things at the same time), during the night I had said to it that there was this work to be done [the radio recording], and so there was no question of flinching. So then, to be able to do it, it did away with all the restit didnt arrange flowers, didnt take its breakfast and so on.
   The cold, too, came from someone (I have no opportunity to catch cold), it was from someone. I know who it is, but

0 1968-07-17, #Agenda Vol 09, #The Mother, #Integral Yoga
   (Mother is running a temperature, breathing with difficulty and coughing. She hasn't eaten anything. She receives Satprem lying on her couch.)
   Its the same thing going on.

0 1968-08-28, #Agenda Vol 09, #The Mother, #Integral Yoga
   For a long time too, visions inside immense temples, with living godheads. Each thing with a precise reason and purpose, to express nonmentalized states of consciousness.
   Constant visions.
  --
   A body without mind and without vital. It was in that state. There were only those perceptions [cities, constructions, temples], it was living in soul states: there were others soul states, the soul states of the earth, the soul states Those soul states were expressed in pictures. It was interesting. I cant say it wasnt interestingit was but there was no contact with material life, very little: I could hardly eat and couldnt walk. Anyway it had become something others had to look after.
   And through the contact with A., the body began to be interested in all that, asking questions quite spontaneously, without knowing why. It asked and asked, Oh, so this is how were made. And it began to be amused.
  --
   And it was so expressive, so revealing! So expressive. One night, for two hours, there were those temples I mentioned (it wasnt physical), with such immensity and majesty and LIVING godheads, mon petit! Not pictures. And I know what it is. And then, the state of consciousness of Eternity, oh! As if above all circumstances.
   There were UNIQUE things, but how to tell them? Impossible. Impossible: not even enough consciousness to be able to write.

0 1968-09-21, #Agenda Vol 09, #The Mother, #Integral Yoga
   Sujata has been running a temperature for several days, a high temperature; last night she fainted and was as if thrust against the wall: she hurt herself. As for me, last night too I caught a fever.
   Bah! Whats that?
  --
   Are you still running a temperature?
   A little, I think. But Sujata, yesterday, had a very high fever. Its gone, so now theres weakness.

0 1968-10-09, #Agenda Vol 09, #The Mother, #Integral Yoga
   There is, at the same time, the fact of an all-powerfulness without limits, and of a powerlessness without limits. And all that here, at the same place (Mother closes her two hands together, one on top of the other) And by temperament I am sensible enough not to talk, because if I were to say all that I see, all that goes on and all thats there they would say, Thats it, shes gone, shes lost her balance; with her mind shes lost her head! (Mother laughs) So I take a very serious look and say to myself, Lets see, lets take one of their so very important problemsproblems of life and death to themlets see, lets look at it straight in the face, lets be a little serious. (Mother laughs) And its all right, the balance is still there!
   So then, tell V. that as for his black bear, I saw it as a brown man, with a brown overcoat and a hat (you know, those pointed caps) which formed the ears!

0 1968-11-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   There was a time when I did a comparative study of all that I used to see and feel in all the religious sanctuaries, and thats really something interesting. In Protestant temples, it stopped at the mind, there was nothing elsenothing: dry, very dry. A mind, and behind it, nothing.
   As for the Catholics, it depended a lot on the church or the cathedralon the placea lot. Varied. So then, I would compare with all the other sanctuaries. You understand, in the course of my travels I would always go and seevery interesting.
   Buddhist temples are VERY FINE. Obviously nihilistic, but there is always a very concentrated atmosphereconcentrated and SINCERE. A sincere effort.
   In temples here Oh, I met all kinds of things (lots of little devils), but all kinds of things. Here it was really interesting. In one temple the godhead came to me and asked me to help her have influence on people! She told me, Ill give you all I have, but you must see that (she didnt use those words I am translating). I was riding in a car towards her temple, and on the way she landed in the car! It was so unexpected! She told me, Do come. See that my power increases and Ill give you all I have! (Its in that temple that once a year they cut the necks of hundreds of chickens.5) So I said to her, No.
   If I could have prevented all that slaughter!
   But I like the atmosphere of many temples here.
   Yes.

0 1968-12-25, #Agenda Vol 09, #The Mother, #Integral Yoga
   Finally theres a letter from P.L. My stay in Spain was prolonged more than I had thought. Tell Sweet Mother that I am continuing my struggle and my effort, that she follows me everywhere and her protection is my support. I will tell you about my experience. I went to spend a weekend by the sea, where I have a very pretty tiny apartment. There I meditate and go through all the teachings of Mother again by immersing myself in The Life Divine and the Questions and Answers. I lighted an incense stick. Suddenly my whole body broke into a profuse sweat, and an atrocious struggle began. If I could use religious terms from before my Ashramite experiences, I would say that all of St. Anthonys temptations fell on me to destroy and shatter me spiritually. First, a disarray, a very deep distress of helplessness: What use is my life? What am I doing? Why do I live? My efforts are useless. Then there was the attraction of woman, which came to ridicule my continence. Everything was called into question: whys and more whys made my head burst. After that came the invasion of power: Why did you renounce the hope of becoming a bishop? Glory would have come to you. Then the desire for money. Everything in a macabre and at the same time attractive carrousel. Finally, total solitude abandoned by all, all having gone away: my friends, my connections in the Vatican, my family, all of you. How much time went by? I do not know. Nevertheless I think I heard a very small voice (but I was so weak that I cannot say if it was true) telling me, Do not weep, I am with you. If I am with you, others are superfluous, and if you are without me, others wont be able to help you. I remained in a void the whole night passed. In the morning, the sunshine, everything was so beautiful! When I returned to the Rome house, I was told I was transformed! So there.
   I did say that to him [I am with you].

0 1969-01-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   I wanted to tell you a little story (its not seriously interesting: its just amusing as a turn of mind). You know that the doctor went for an outing to a temple in the South, the temple of Tirupathi,4 and it has given me an opportunity to make contact. These are people who receive crores of rupees every year, they have a huge organization and feed thousands of people every day (from a physical point of view, it takes up a lot of space), and according to what the doctor told me, its impeccably clean, wonderful. He himself was surprised. There are several hundred guest houses to lodge people, well, a big affair. So then, everything is based on a god they call Tirupathi, I think, and this god gives you whatever you ask him thats a widespread belief. They have a statue of him (I had the photo in my hands today), with the god blindfolded. He has four hands opened like thisfour hands that give, two on each side and blindfolded. And it is said, You see the god and ask him; and without looking at you, he gives you automatically.
   In other words, a god who doesnt see faults, doesnt see virtue, doesnt see anything: he receives requests, and gives.

0 1969-07-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   I wont dare to use it, Ill be tempted to keep it.
   This I used all the time. Its what I usedtake anything!

0 1969-07-26, #Agenda Vol 10, #The Mother, #Integral Yoga
   Yes, one would be tempted to think that with two, one can better support each other
   (after a silence)

0 1969-10-01, #Agenda Vol 10, #The Mother, #Integral Yoga
   This is how things took place: the other day, the man who does the cooking with F. at Tout ce quil faut was running a high temperature, he was quite run down. F said, Ill go and bring A.R. She brought himin five minutes he cured him. And thats when he spoke to her. So you could see with him. If we dont send him anyone, no one will go. If he thinks this place is beneficial to his quest, well manage to find some spot where he can be left alone.
   How about you? Youre fine, youve slept (!)
  --
   But I tell you, cases like the man who had a temperature he cured in ten minutes. And that doesnt surprise me.
   Well, I find this man touching.

0 1969-11-15, #Agenda Vol 10, #The Mother, #Integral Yoga
   Oh! He wants to help in the creation of Auroville. He already has a society, Auroville International, and he is going to start his actionhes traveling here and there. Hes a man who knows four or five languages, and he has the mind of an inventor. It seems his invention some engineers here saw it and said it was remarkable, so As for me, I cant judge. Its for these machines (Mother points to the tape recorder), its a transformation of receiving and recording machines. I dont know, but others told me it was remarkable. He likes to organize, but he is as I said, he loves adventure, its in his temperament (after all, inventions are adventures, and thats how he is). So hes already founded a society called Auroville International with members in Europe and its head office in the United States the whole outfit. As for me, I watch and have great fun! In appearance hes very surrendered and devoted, but For the moment, I dont have proof its anything other than a necessary appearance. But hes nice and a man of real goodwill but I see him with a plume in his hat!
   So well see.

0 1969-12-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   and rise and purify themselves. Well, what should be built in Auroville is an axis, a center, a symbolic temple of the new world we want to create, and all the consciousnesses should unite in the construction of this pyramid of the new world, or this temple of the new worldwhich will at the same time help to bring down what must express itself there.
   Its very good, that was the first idea: there was the center, and the city was organized around it. Now theyre doing the opposite! They want to build the city and put the center afterwards .
  --
   But Mother, what I think, and what Paolo too has put his finger on, is that if these say, twenty or fifty Aurovilians sincerely unite their hearts in the construction of this pyramid or temple of the new world, it will ATTRACT money, the millions.
   It should.
  --
   But before building the islet, we can begin building the temple itself Begin by lifting a pebble.
   Yes, we could do that.
  --
   For the outside of this sort of temple, R. had thought of a big lotus. But then, the inside, this play of light, I dont know whether it will be possible with a lotus shape?
   If the two of them could collaborate If they came together and one of them were always hereone of them, now one, now another, so there would always be one of the two herewith a single plan made by them, things would go much faster, a hundred times faster.
  --
   That the Force is now at work is without a shadow of doubt. And there is such a great (how can I put it?) a very active will: NO RELIGION, no religion, no religious forms. Quite naturally, people immediately So thats why I have left them very free. That was why I didnt insist on building the center first, because thats in fact the cathedral of old, the temple of old, the whole thing of old (Mother makes a gesture of taking firm root), and then everything gets organized around that: a religionwe want NO religion.1
   Yes, but we can pull down something other than religion.

0 1970-01-03, #Agenda Vol 11, #The Mother, #Integral Yoga
   If possible, yes. For the smaller temple, the globe wont need to be very big: if it were this big (about one foot), it would be enough. But for the bigger temple, it will have to be big.
   But how will the bigger temple be built? Over the small one?
   No, no, the small one will go.
  --
   But the big temple will be built afterwards, and then on a huge scale. The smaller one will go only once the bigger one is built. But of course, for the city to be completed, we must allow some twenty years (for everything to be in order, in its place). Its the same with the gardens: all the gardens that are being prepared are for now, but in twenty years, all that will have to be on another scale; then it will have to be something really really beautiful. And I wonder what substance that globe should be made of, the big one? The small one could be made of crystal: for a globe this size (gesture about one foot) I think it will do. The globe will have to be visible from every corner of the room.
   It shouldnt be too high above the floor either, should it?
  --
   Since we decided to build that temple, I have seen I have seen the inside. I have just tried to describe it to Satprem. But in a few days I will have plans and drawings, so Ill be able to explain more clearly. Because I dont know at all how the outside is, but the inside I know.
   (Paolo:) The outside comes out of the inside.
  --
   Why call it overlife?! We are always tempted to lean to one side: light and darkness (darkness, well).
   Ah, were quite small. One feels so small.

0 1970-01-10, #Agenda Vol 11, #The Mother, #Integral Yoga
   Then, no doors, but after going deep down one comes back up into the temple; one goes under the wall and comes back up insideits again a symbol. Everything is symbolic.
   And then, no furniture, but first a wooden floor, probably (like here), then over the wooden floor, a thick foam rubber, and over it, a carpet, like here. We have to choose the color. The whole thing will be white. I am not sure if Sri Aurobindos symbols will be white I dont think so. I didnt see them white, I saw them with an undefinable color, between gold and orange. A color of that sort. They will stand upright, carved in stone. And a globe not transparent but translucent. Then, at the bottom [of the globe], a light will be projected upward and will enter the globe diffusely. And from outside, rays of light will fall onto the center. No other lights: no windows, an electric ventilation. And no furniture, nothing. A place to try and find ones consciousness.
  --
   So this Center should be definitive, we shouldnt remove this temple to build a larger one later on.
   I said that to calm people who think we need something huge. I said, Well begin with this, and then well see, you understand. I said this Center should be there until the city is completely built, and afterwards we would seeafterwards we wont feel like removing it!
  --
   Then there will be certain conditions to be met before one is allowed to descend into the underground passage and emerge into the temple. It will have to be a bit initiatory: not quite like that, not just anyhow.
   (silence)
  --
   But the first idea was to surround that with water, to have an island so that people would cross the water to reach the temple. Its quite possible to have an island
   (silence)

0 1970-01-17, #Agenda Vol 11, #The Mother, #Integral Yoga
   (Satprem unrolls a plan) So you see, this is the outside, which would simply be like a shell. The inside is exactly as you saw it: that big bare carpet, and the ball at the center. What determined Paolos inspiration is that you said one would have to go underground and then to reemerge inside. So he had the idea of going deep down through a spiral staircase here, which would climb back up, and once here, there would be a series of staircases fanning out in every direction (in the lower part of the shell) and ending inside the temple itself. Then, the whole lower part would be in black marble while the higher part would be in simple white marble. The whole thing is like a big bud, you see, as if growing out of the earth.
   Image 3
  --
   Yes, yes, thats the first idea R. told me, almost identically with the same words. And his second idea was a pyramid: leave the temple as we said and have a pyramid. But I also thought of a pyramid, and I told him, I thought of a pyramid. He said he would make the two plans and we would see. But if it agrees with Paolos idea, its very good.
   But R.s idea, in fact, is Paolos idea.
  --
   So when one reaches the top of the stem, there are a number of staircases in every direction, so that one can emerge into the temple on any side. The center is absolutely bare, and all around is a sort of footbridge where one emerges from the depths: thats where all those staircases end. And everything bare. There will just be that big carpet bordered from corner to corner by kinds of footbridges. It will appear to be hanging. All white and smooth. Then there was the question of the twelve columns: Paolo said he felt the twelve columns were still an ancient symbol that wouldnt go very well with the shell, and instead, he suggested to have symbolically twelve supports, twelve bases of columns that would act as backrests.
   Image 4
  --
   His idea was to reproduce Brahmans eggyou know, the primeval eggso that the temple would represent the primeval egg.
   But then how is it. Brahmans egg?!
  --
   An egg always has its base narrower than the top. So if we conceive of an egg like this (Mother draws) and the base to be the staircase, a spiral staircase climbing up to the temple For instance, seven stairways.
   Seven instead of twelve.
  --
   In other words, the inner walls of the temple should be straight.
   That is, for the outside, to the eye the shape can be rounded, but inside, the wall has to be straight.
  --
   Yes, as in India when you go around the temple.
   Yes.

0 1970-01-28, #Agenda Vol 11, #The Mother, #Integral Yoga
   (Satprem first reads out to Mother his preface to the second edition of Sri Aurobindo or the Adventure of Consciousness. We publish it here to give the temperature of the times.)
   The age of adventures is over. Even if we go to the seventh galaxy, we will go there helmeted and mechanised, and we will find ourselves exactly as we are: children in the face of death, living beings who are not too sure how they live or why, nor where they are going. On the earth, as we know, the times of Cortez and Pizarro are gone: a single Machine hems us in, the trap is closing. But, as always, it turns out that our darkest adversities are our best opportunities, and the obscure transition is only a transition leading to a greater light. That is why we are pushed to the wall and faced with the last exploration left to us, the ultimate adventure: ourselves.

0 1970-02-07, #Agenda Vol 11, #The Mother, #Integral Yoga
   laws, customs, armies are temporary necessities imposed on us for a few groups of centuries because God has concealed His face from us. When it appears to us again in its truth and beauty, then in that light they will vanish.
   And what did I answer?

0 1970-05-13, #Agenda Vol 11, #The Mother, #Integral Yoga
   There was around you, like that, one of those like a Hindu temple, but a small one. Hindu temples, you know? Simply like that.
   ***

0 1970-05-30, #Agenda Vol 11, #The Mother, #Integral Yoga
   529Indiscriminate compassion is the noblest gift of temperament, not to do even the least hurt to one living thing is the highest of all human virtues; but God practises neither. Is man therefore nobler and better than the All-loving?
   528Human pity is born of ignorance and weakness; it is the slave of emotional impressions. Divine compassion understands, discerns and saves.

0 1970-06-27, #Agenda Vol 11, #The Mother, #Integral Yoga
   So then, to the vision of ordinary things, anyway of life as it is, it gives a perception from the standpoint not the divine standpoint, but in comparison with the Divine, it gives the perception of a general madness, and no really perceptible difference between what people call mad and what they call reasonable. That its comical, the difference people make. One would be tempted to say, But you are ALL like that, to varying degrees! So
   All that is a WORLD of simultaneous perceptions, so its really impossible to speak.

0 1970-07-01, #Agenda Vol 11, #The Mother, #Integral Yoga
   Her will tempered in the blaze of Wisdoms sun
   And the flaming silence of her heart of love?

0 1970-09-05, #Agenda Vol 11, #The Mother, #Integral Yoga
   tempted to say, pray for me.
   Yes, Mother.
   (Mother has tears in her eyes) You know, its like this, its so horrible that it I am tempted to say, pray for me.
   Yes. Mother.5

0 1971-05-15, #Agenda Vol 12, #The Mother, #Integral Yoga
   Behind the jostle of temporary points of view and instant interests there are the Eternal Landmarks. To lose sight of them is to lose ones very way and steer onto the reefs of expediency and comfortable compromise upon which we shall founder a moment later. Behind the little frontal events is the greater tide of history and to lose sight of it is to lose ones direction and the golden thread that leads to our perfect fulfillment, be it individual or national. Those who have left their unique mark upon the labyrinth of history are the very ones who have seized the golden thread and affirmed the Greater History and the Greater Meaning against all the instant arguments and fleeting expediencies.
   The Greater History tells us that the whole earth is a single body with a single destiny, but that within that single destiny each part of the greater body, each nation, has its special role to play and its rare moments of choice when it must make the decisive gesture, its true gesture in the total movement of the great Eternal History. Each nation is a symbol. Each gesture of each nation potentially represents a little victory in the total victory or a little defeat in the total defeat. And sometimes the whole of our history is at stake at a symbolic point of the earth; and, a little gesture, a tiny turn to the right or left, has repercussions, either good or bad, down the ages and over the entire earth body.
  --
   From this simple, eternal Fact follow all the conclusions and policies that will flow with the current of the earths destiny. Sri Aurobindo said so already in 1947, The division must and will go. Dire will be the consequences for India and for the earth if we fail to heed this eternal Theorem: The old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country, said Sri Aurobindo. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. We now know, twenty-four years after this prophetic declaration, that China is at our gates and only awaits her hour to invade the entire continent, seizing precisely on this division of India to strike at the spiritual heart of the world and, perhaps, frustrating the realization of the entire destiny of the earth or postponing it until a future cycle after much suffering and complication.
   The Great History tells us that India must again be one, and that particular current of history is so imperative that twice already Destiny has managed to put India before the possibility of her reunification. The first time was in 1965 when Pakistans foolish aggressiveness enabled India to counterattack and carry the battle right into the suburbs of Lahore and up to Karachi had she but had the courage to seize boldly her destiny. The hour was indeed for a decisive choice. The Mother declared categorically: India is fighting for the triumph of Truth, and She must fight until India and Pakistan become ONE again, for such is the truth of their being. At Tashkent, we yielded on the crest of a petty compromise which was to lead us into a second, more bloody and painful reef, Bangladesh. There too destiny graciously arranged to enable India to hasten to the aid of her massacred brethreneven the famous skyjacking incident of January4 was, as it were, arranged by the Grace so as to spare India from delaying her intervention until it was too late (or to spare her the shame of not intervening at all and allowing Pakistans planes to fly over her head loaded with weaponry and murderers to slaughter her brothers). But there again, yielding to the demands of the moment and to the small, shortsighted interests, we refused to accept the challenge of the Great Direction of our History, and we now find ourselves on the brink of a new compromise which will lead us inevitably to a third and even more disastrous and bloody reef. For one day India must inevitably face that which twice she has fled. Only each time the conditions are more disastrous for her and for the worldperhaps so disastrous that the whole earth will even be engulfed in another general conflict, while the whole story could have been resolved at the little symbolic point that is Bangladesh, at the right hour, with the right gesture and a minimum of suffering.

0 1971-10-27, #Agenda Vol 12, #The Mother, #Integral Yoga
   For Sri Aurobindo himself, its better in the houseits more in keeping with his temperament and character. For the people, its better outside.
   Yes, certainly. A statue is made to be in public, so the image is there for everyone to see.

0 1972-03-29b, #Agenda Vol 13, #The Mother, #Integral Yoga
   As an illustration we are tempted to publish here a letter Mother wrote to Sujata's father, Prithwi Singh, way back in February 1951. Barely two months after Sri Aurobindo's passing, certain inmates of the Ashram were already showing their true colors: "My dear child," Mother wrote, "I am not aware of having said anything that could give you the slightest painso I advise you not to listen to what people say. Most of them take a very great pleasure in disturbing others, and when they have nothing nasty to repeat they invent."
   Mother often called for Sujata for typing and filing her notes, messages, translations, etc., or else for conveying something to Satprem. Apart from typing work, Sujata also looked after Mother's toiletry and perfumery as well as the organ.

0 1972-04-03, #Agenda Vol 13, #The Mother, #Integral Yoga
   I want to tell you something. I had already explained to Satprem that if the time for transformation comes, if my body grows cold, they should not rush to put it in a hole in the ground. Because it could be it could be only temporary. You understand? It could be momentary. They should arrange to keep it here until it shows signs of complete of the beginning of decomposition. I am telling you this because I want to make sure its understood; it would be stupid to put it in a hole and have all the work stop because of that.
   You understand? Do you understand what I mean?
  --
   I dont know. I know an at tempt is being made to transform itit knows it and is very willing but I dont know if it will be able to do it. Do you follow? So for some time it may give the impression that its over, although it would be only temporary. It would start againit might start again. But then I would be I may be incapable of speaking at that time, of saying this.
   So I am saying it to youSatprem knows. One other person should also know.

0 1972-09-13, #Agenda Vol 13, #The Mother, #Integral Yoga
   Quand vous devenez conscient du monde tout entier en mme temps, alors vous tes capable dtre conscient du Divin.
   Is it all right?
   Yes, Mother, but alors [=then] isnt necessary: Quand vous devenez conscient du monde tout entier en mme temps, vous tes capable dtre conscient du Divin.
   I purposely put alors [then] because otherwise it would mean that by becoming conscious of the whole world, you automatically become conscious of the Divinewhich isnt true. Its but one aspect of the Divine. Thats why I put alors.

0 1972-10-18, #Agenda Vol 13, #The Mother, #Integral Yoga
   Yes, Mother, if you like. Im tempted to ask you if Durga won a victory this year?
   We shouldnt talk about it.

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Here comes the second cardinal principle in Sri Aurobindo's vision of the reality, viz, that an inferior formulation of the Spirit, an involute on a lower plane is not essentially or truly, even in its outer and dynamic nature and character, a mere temporary or by-the-way reality, an epiphenomenon; its sole function is not simply to impede, diminish and obscure the real reality so that it has to be gradually rejected and eliminated on the way back to the source. As a matter of fact, an inferior formulation has a double function; in the line of descent it limits, obscures, deviates and in the end falsifies the higher reality; at the same time, however, it concretises, energises, incarnates what it obscures. But in the ascending line, that is to say, in the movement of reversal from the inferior to the superior, the movement need not be always that of disincarnation and dissolution, it may be that of purification and illumination and fulfilment. The analogy will not be, then, that of Matter being dematerialised into pure energy but that of Matter being transformed into a radiant substance, not losing itself in the process of radiation, being wholly made of the undying luminous stuff.
   Such a movement of transforming evolution is not merely a possibility or a probability: it is a fact of Nature. Indeed, natural evolution means nothing less than that. First of all, evolution means the reversibility of Nature; for, it is the backward movement of an involutionary process. We have said that the supreme truth and realitysat-cit-ananda, as it is calledmultiplied and concretised itself gradually through various steps and stages of a diminishing power of expression or an increasing entropy of self-concealment: the main grades being the Supermind, the Overmind, the Higher Mind, the Mind, Life and lastly the body or Matter. Having arrived at the extreme end that Matter represents,the farthest apparently from the original source, the movement turns round and seeks to go up the ladder through the same gradations it has traversed. But this process of reversal is not merely a resolution and dissolution, it is a process of greater fulfilment and synthetisation, of sublimation as well as of integration.

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
      As climbs a storeyed temple-tower to heaven
      Built by the aspiring soul of man to live

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Not that spiritual men have not served and worked for the welfare of the world; but their work could not be wholly effective, it was mixed, maimed, temporary in effect. This could not be otherwise, for their activity proceeded from inferior and feebler sources of inspiration and consciousness other than those that are purely spiritual. Firstly, little more was possible for them than to exercise an indirect influence; their spiritual realisation could bring into the life of the world only a reminiscence, an echo, just a touch and a ray from another world. Or, secondly, when they did take part in worldly affairs, their activity could not rise much beyond the worldly standard; it remained enclosed within the sphere of the moral and the conventional, took such forms as, for example, charity and service and philanthropy. Nothing higher than ideas and ideals confined to the moral, that is to say, the mental plane, could be brought into play in the world and its practical lifeeven the moral and mental idea itself has often been mistaken for true spirituality. Thus the very ideal of governing or moulding our worldly preoccupations according to a truly spiritual or a supramental or transcendental consciousness was a rare phenomenon and even where the ideal was found, it is doubtful whether the right means and methods were discovered. Yet the sole secret of changing man's destiny and transmuting the world lies in the discovery and application of a supreme spiritual Conscious-Power.
   Humanists once affirmed that nothing that concerned man was alien to them, all came within their domain. The spiritual man too can make the affirmation with the same or even a greater emphasis. Indeed the spiritual consciousness in the highest degree and greatest compass must needs govern and fashion man in his entire being, in all his members and functions. The ideal, as we have said, has seldom been accepted; generally it has been considered as a chimera and an impossibility. That is why, we repeat, even to this day the world has its cup of misery full to the brimaniryam asukham.
  --
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
   The outrages committed by Spain in America, the oppression of the Christians by Imperial Rome, the brutal treatment of Christians by Christians themselves (the inquisition, that is to say) or the misdeeds of Imperialists generally were wrong and, in many cases, even inhuman and unpardonable. But when we compare with what Nazi Germany has done in Poland or wants to do throughout the world, we find that there is a difference between the two not only in degree, but in kind.One is an instance of the weakness of man, of his flesh being frail; the other illustrates the might of the Asura, his very spirit is unwilling. One is undivine; the other antidivine, positively hostile. They who cannot discern this difference are colour-blind: there are eyes to which all deeper shades of colour are black and all lighter shades white.

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   At the very outset when and where the Many has come out into manifestation in the Onehere also it must be remembered that we are using a temporal figure in respect of an extra- temporal factthere and then is formed a characteristic range of reality which is a perfect equation of the one and the many: that is to say, the one in becoming many still remains the same immaculate one in and through the many, and likewise the many in spite of its manifoldnessand because of the special quality of the manifoldnessstill continues to be the one in the uttermost degree. It is the world of fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena (ideai, nooumena) or to what Plotinus calls the first divine emanation (nous). These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root consciousness-forms, ta cit, in Vedic terminology. They are seed-truths, the original mother-truths in the Divine Consciousness. They comprise the fundamental essential many aspects and formulations of an infinite Infinity. At this stage these do not come into clash or conflict, for here each contains all and the All contains each one in absolute unity and essential identity. Each individual formation is united with and partakes of the nature of the one supreme Reality. Although difference is born here, separation is not yet come. Variety is there, but not discord, individuality is there, not egoism. This is the first step of Descent, the earliest one-not, we must remind ourselves again, historically but psychologically and logically the descent of the Transcendent into the Cosmic as the vast and varied Supermindcitra praketo ajania vibhw of the Absolute into the relational manifestation as Vidysakti (Gnosis).
   The next steps, farther down or away, arrive when the drive towards differentiation and multiplication gathers momentum becomes accentuated, and separation and isolation increase in degree and emphasis. The lines of individuation fall more and more apart from each other, tending to form closed circles, each confining more and more exclusively to itself, stressing its own particular and special value and function, in contradistinction to or even against other lines. Thus the descent or fall from the Supermind leads, in the first instance, to the creation or appearance of the Overmind. It is the level of consciousness where the perfect balance of the One and the Many is disturbed and the emphasis begins to be laid on the many. The source of incompatibility between the two just starts here as if Many is notOne and One is not Many. It is the beginning of Ignorance, Avidya, Maya. Still in the higher hemisphere of the Overmind, the sense of unity is yet maintained, although there is no longer the sense of absolute identity of the two; they are experienced as complementaries, both form a harmony, a harmony as of different and distinct but conjoint notes. The Many has come forward, yet the unity is also there supporting it-the unity is an immanent godhead, controlling the patent reality of the Many. It is in the lower hemisphere of the Overmind that unity is thrown into the background half-submerged, flickering, and the principle of multiplicity comes forward with all insistence. Division and rivalry are the characteristic marks of its organisation. Yet the unity does not disappear altogether, only it remains very much inactive, like a sleeping partner. It is not directly perceived and envisaged, not immediately felt but is evoked as reminiscence. The Supermind, then, is the first crystallisation of the Infinite into individual centres, in the Overmind these centres at the outset become more exclusively individualised and then jealously self-centred.

02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Today I will speak of one of the Vedic rishis. Some names of great Vedic rishis must have reached your earsVashishtha, Vishwamitra, Atri, Parasara, Kanwa (I do not know if it is the same Kanwa of whom Kalidasa speaks in his Shakuntala), Madhuchchanda. All of them are seers of mantra, hearers of mantra, creators of mantra; all of them occupy a large place in the Veda. Each one of them has his speciality, each one delivers a mantra that is in its tone, temper and style his own although the subject matter, the substance, the fundamental realisation is everywhere the same. For example, Vashishtha is characterised by a happy clarity, Vishwamitra has force and energy, Kutsa is sweetness, Dirghatama is well known for his oblique utterances, his paradoxical apopthegms.1
   Today precisely it is of Dirghatama that we will speak. Dirghatama does not mean as the word would indicate to the layman, one who is verytalllaprmurmahbhuja in Kalidasa's phrase. Tama is not the superlative suffix (most), it istamas, darkness. So, from the name itself one may naturally expect that the person was not of an ordinary category. Indeed the amount of stories and legends that have been woven around the name is fantasticqueer, odd, unbelievable, impossible in every way. I need not open that chapter.

02.03 - The Shakespearean Word, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We may turn to an Eastern poet to see how he too has gone the same way although in a different tone and temper. Here is a Kalidasian image:
   To climb upon his Bull high and snow-white even like Mount Kailas
  --
   One can go on ad infinitum, for in a sense poetry is nothing but images. Still I am tempted to give a last citation from Dante, the superb Dante, in his grand style simple:
   Logiornosen'andava, el'aerbruno
  --
   The temple-haunting martlet, does approve
   By his lov'dmansionry that the heaven's breath

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Surround the beautiful temple of the soul.
  45.26

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Each builds its temple and expands its cult,
  And Sin too there is a divinity.

02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A son of the soil, an eminent erstwhile collaborator of Hitler, who has paid for his apostasy, offered a compromise solution. He says, Germany, as a matter of fact, is not one but two: there is the Eastern Germany (the Northern and the Eastern portion) and there is the Western Germany (the South and the West) and the two are distinct and differenteven antagonisticin temperament and character and outlook. The Western Germany is the true Germany, the Germany of light and culture, the Germany that produced the great musicians, poets and idealists, Goe the and Heine and Wagner and Beethoven. The other Germany represents the dark shadow. It is Prussia and Prussianised Germany. This Germany originally belonged to the bleak, wild, savage, barbarous East Europe and was never thoroughly reclaimed and its union with the Western half was more political than psychological. So this ex-lieutenant of Hitler proposed to divide and separate the two altogether and form two countries or nations and thus eliminate the evil influence of Prussianism and Junkerism.
   The more democratic and liberal elements among the Allies do not also consider that Germany as a whole is smitten with an original sin and is beyond redemption. They say Germany too has men and groups of men who are totally against Hitler and Hitlerism; they may have fallen on evil days, but yet they can be made the nucleus of a new and regenerated Germany.Furthermore, they say if Germany has come to be what she is, considerable portion of the responsibility must be shared by the unprogressive and old-world elements among the Allies themselves who helped or pitied or feared the dark Germany.

02.07 - George Seftris, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Seferis is a poet of sighs. I do not know the cadence, the breath of the original Greek rhythm. But if something of that tone and temper has been carried over into English, what can be more like a heave of sigh than
   Stoop down, if you can, to the dark sea, forgetting

02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the clay temple of terrestrial life.
  In the vacant precincts of the sacred Fire,

02.10 - Independence and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Precisely, the present war brings to our door the opportunity most suited to the acquisition and development of this power and strength. The very things the Indian temperament once had in abundance but now lacks most and has to recoverdiscipline, organization, impersonality and objectivity in work, hard and patient labour, skill of execution in minute detailsqualities by virtue of which power is not only acquired, but maintained and fosteredare now made more easily available. These qualities cannot be mastered and developed with such facility and swiftness as under the pressure of the demands of a war. This does not mean that we have got to be militarists. But the world is such that if we wish to live and prosper we must know how to make use of the materials and conditions that are given to us. Many good things are imbedded among bad ones, and wisdom and commonsense do not advise us to throw out the baby with the bath-water. That is another matter, however.
   If we had joined hands with the British in the war-work on their own termsto try to compel them to our terms is to put the cart before the horsewe would have seen that as we proceeded with the work, more and more of it came automatically under our charge, however small or slight it might have looked in the beginning. In the end or very soon we would have found that our possession of the field was an accomplished fact, there could be no question of denying or refusing, the fact had to be acceptedadmitted and ratified. It is the well-known policy of the camel which Aesop described in one of his Fables. We have to establish the inexorable logic of events which definitively solves the riddle, cuts the Gordian knot as it were. A theoretical, that is to say, a moral and legal pact or understanding is but a dam of sands.

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Voice of the Eternal in the temporal spheres,
  Prophet of the seeings of the Absolute,

02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  The world is turned into a temple ground
  And all discloses the unknown Beloved.

02.12 - The Ideals of Human Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Various other regional and parochial units also developed: baronies, kingdoms and princedoms, city states, all seeking to further extend and enrich the denotation of the social unit. A critical stage was reached when, out of the welter of all these various types of social unities, yet another type, of momentous consequences, emerged, called the nation. The nation absorbed all other lesser unities and soon grew into an extremely composite and yet living unity: its strong cohesiveness, in spite of a diversity of the component elements, no less than its ardent aggressiveness, is a remarkable characteristic attending the phenomenon. It looks as thoughat least it looked so till the other dayall the other previous at tempts at a larger unity, since the formation of the original family unit, had one purpose in view, viz., the bringing forth of the national unit. Next to the family, the nation seems to be the stable unit, the other intervening ones were unstable comparatively and had only a temporary and contri butory function.
   Nationhood, however, developed into such a firm, solid, self-conscious and selfishly aggressive entity that it has now become almost a barrier to a further enlargement of the unit towards a still greater and wider unification of mankind. But nature cannot be baulked, its straight urge hampered; it takes to by-ways and indirect routes and roundabout channels for its fulfilment. On three different lines a greater and larger unification of mankind has been at tempted that goes beyond the unification brought about by the ideal of the country or people or nation. First, the political, that leads to the formation of Empires. But the faults and errors in this type of larger unit have been made very evident. It acts as a steam-roller, no doubt, crushing out and levelling parochial differences and local narrownesses; but it also means the overgrowth of a central organismcalled the metropolisat the expense of other member organisms forming part of the larger collectivity, viz., colonies and dependencies and subject races, which must in the end bring about a collapse and disruption of the whole structure. The Roman Empire was the typical example of this experiment. Next, there was what can be called the racial line. Many at tempts have been made in this direction, but nothing very successful has taken shape. Pan-Slavism, Pan-Arabism, Pan-Jewry are some of the expressions of this movement. It has the fatal fault of a basis that is uncertain and doubtful: for a pure race is a myth and in modern conditions the cry must necessarily be a cry in the wilderness. Many races and peoples have in the course of human history been thrown together, they have to live together, are compelled to lead a common social, political, economic and cultural life. That indeed was the genesis of nationhood. The hegemony of a so-called Nordic race over the world was one of the monsters produced by this at tempt, a reductio ad absurdum of the principle.
  --
   Now out of this complex of forces and ideals, what seems to stand out clearly is this: (i) the family unit remains for practical purposes,whatever breaking or modification affects its outward forms, the thing seems to be a permanent feature of life organization; (ii) the nation too has attained a firm stability and inviolability; it refuses to be broken or dissolved and in any larger aggregate that is formed this one has to be integrated intact as a living unit. The other types of aggregates seem to be more in the nature of experiments and temporary necessities; when they have served their purpose they fade and disappear or are thrown into the background and persist as vestigial remains. It seems to us that the clan, the tribe, the race are such formations. Regionalism, Imperialism (political, economic or religious) are also not stable aggregates.
   Still it is difficult to say as yet what would be the exact form of the intermediate grouping between the nation and humanity at large, even if a grouping of nations appear to be a necessity as an intermediate stage, whether such groupings or commonwealths are going to be a permanent feature or whether the nation will finally remain the ultimate unit and humanity will consist of such free equal nations, independent units, all together forming a unified whole.

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Fundamentally all human society is built upon this pattern which is psychological and which seems to be Nature's own life-plan. There is always this fourfold stratification or classification of members in any collective human grouping: the Intellectual (taken in the broadest sense) or the Intelligentsia, the Military, the Trader and the Labourer. In the earlier civilisationswhen civilisation was being formedespecially in the East, it ,was the first class that took precedence over the rest and was especially honoured; for it is they who give the tone and temper and frame of life in the society. In later epochs, in the mediaeval age for example, the age of conquerors and conquistadors, and of Digvijaya, man as the warrior, the Kshattriya, the Samurai or the Chivalry was given the place of honour. Next came the age of traders and merchants, and the industrial age with the invention of machines. Today the labourer is rising in his turn to take the prime place.
   As we have said, a normally healthy society is a harmonious welding of these four elements. A society becomes diseased when only one member gets inflated and all-powerful at the expense of others or whenever there is an unholy alliance of some against the rest. Priest-craft, the Church militant, Fanaticism (religious or ideological), Inquisition are corruptions that show themselves when the first principle, the principle of Brahminhood, becomes exclusive and brings in arrogance and ignorance. Similarly colonisation and imperialism of the type only too familiar to us are aberrations of the spirit that the second principle embodies the spirit of the Kshattriya. Likewise financial cartels, the industrial magnates, the profiteer, the arriviste are diseased growths in the economic body of a modern society which has forgotten the true Vaishya spirit that seeks to produce wealth in order to share and distribute fairly and equitably. The remedy of these ills society has suffered from is not the introduction of a fourth evil, the tyranny of the Fourth Estate of the proletariate. The Fourth was reduced, it is true, to a state of slavery and serfdom, of untouchability, at its reductio ad absurdum. The cure, we say, is not in blind revolt and an inauguration of the same evil under a new name and form, which means its perpetuation, but in the creation of a new life and soul, that can happen only with the creation of a new head and front Zeus-like that would give birth to the goddess of light and knowledge, inspirer of a true Brahminhood.
  --
   Perhaps this is a far cry from the level of our normal humanity. But things have to be regarded and moulded from the highest heights; otherwise there will be no real solution, there can be only a temporary make-believe and a final frustration.
   Thomas Gray

02.14 - Appendix, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is as if the hermitage of old, an abode of peace and quiet, nta-rasspadam-ramam-idam. All here is calm and unhurried, simple and natural and transparent, there is no muddy current of tempestuous upheavals. That is why the poet feels in his heart as if he were
   . quiet as a nun

02.14 - The World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  The solemn reminder of a temple gong,
  A bee-croon honey-drunk in summer isles

03.01 - The Evolution of Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  For if there is a conscious being in the form, that being can hardly be a temporary phenomenon of consciousness; it must be a soul fulfilling itself and this fulfilment can only take place if there is a return of the soul to earth in many successive lives, in many successive bodies.
  The process of evolution has been the development from and in inconscient Matter of a subconscient and then a conscious

03.01 - The Malady of the Century, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Eternal Enemy appeared and spread out before our enchanted eyes the panorama of earth's riches and glories, not merely riches of comfort and pleasure and well-being, but glories of power and knowledge; we could not resist this time; we hurled ourselves headlong into the valley of temptation, delivering, as the price of the bargain, our soul. Indeed, we are masters of many fields, our knowledge and power extend over an immense variety of regions, uncharted till now. Even like Vishnu the Dwarf, our consciousness has covered with its three strides the entire creation, barring that domain alone where the soul resides.
   Our mind, our life and our body have become today far more conscious and consciously powerfuleach has found itself and is big with its own proper value. But what was familiarly known as the mind of the mind, the life of the life, the body of the body has vanished and all it meant. The pith has been taken out, We are now playing with the empty stalk; the secret thread on which the pearls of life-movements were strung has been removed and they lie about scattered and disjointed. We have enriched our possessions, we have made ourselves more complex and multiple in our becoming: the telescope and the microscope in the physical world, and a subtler sense in the mind also, have extended the superficies of our consciousness. But with all that and in our haste to be busy about too many things, we have forgotten and left out of account the one thing needful.
   We have sought to increase our consciousness, but away from the centre of consciousness; so what we have actually gained is not an increase, in the sense of a growth or elevation of consciousness, but an accumulation of consciousnesses, that is to say, many forms and external powers or applications of consciousness. A multiplicity of varied and independent movements of consciousness that jostle and hurt and limit one another, because they are not organized round a fundamental unity, forms the personality of the modern man, which is therefore tending to become on the whole more and more ill-balanced and neuras thenic and attitudinizing, in comparison with the simpler and less equivocal temperament that mankind had in the past. And a good part of the catholicity or liberalism or toleration that appears to be more in evidence in the present-day human consciousness is to be attributed not so much to the sense of unity or identity, that is the natural and inevitable outcome of a real growth in consciousness, but rather to the doubt and indecision and hesitation, to the agnosticism and dilettantism and cynicism of a pluralistic consciousness.
   Cut away from the soul, from the central fount of its being, the human consciousness has been, as it were, desiccated and pulverized; it has been thrown wholly upon its multifarious external movements and bears the appearance of a thirsty shifting expanse of desert sands.
  --
   We of the modern age know many thingsperhaps too many; and we yearn and strive to know yet more. We are never content with the knowledge that we have at the moment; our mind is always restive to leap beyond its immediate ken, thinking always that the secret of existence is to be found in what escapes its scrutiny, in what lies just outside the limits of what we happen to know. We are never sure of our knowledge. We are rich in curiosity, subtle in guessing; but always there lacks the sense of assurance and achievement. A certain unrest or malaise pursues our activities, something that gives to our most perfect creation, the impress of an experiment, of what is tentative, transitional, temporary.
   The ancients, on the contrary, knew not many thingsnot so many as we know; but what they knew they knew well, they were sure of their knowledge. Their creations were not perhaps on the whole as rich and varied and subtleeven in a certain sense as deep as those of modern humanity; but they were finished and completed things, net and clear and full of power. The simple unambiguous virile line that we find in Kalidasa or in the Ajanta, in Homer or in the Par thenon, no longer comes out of the hands of a modern artist. Our delight is in the complexity and turbidity of the composition; we are not satisfied with richness only, we require a certain tortuousness and tangledness in the movement. We love the intermingling of many tints, the play of light dying away into haze and mist and obscurity, of shades that blur the sharpness of the contour. Our preoccupation, in Art, is how to create the impression of the many in its all-round simultaneity of forms and movements. The ancients were more simple and modest; they were satisfied with expressing one thing at a time and that simply done.

03.01 - The New Year Initiation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Today at the beginning of the New Year we have to bear in mind what aim, what purpose inspired us to enter into this tremendous terrible work, what force, what strength has been leading us to victory. They who consider themselves as collaborators in the progressive evolution of Nature must constantly realise the truth that if victory has come within the range of possibility, it has done so in just proportion to their sincerity, by the magic grace of the Mahashakti, the grace which the aspiration of their inner consciousness has called down. And what is now but possible will grow into the actual if we keep moving along the path we have so far followed. Otherwise, if we falter, fail and break faith, if we relapse into the old accustomed track, if under pressure of past habits, under the temptation of immediate selfish gain, under the sway of narrow parochial egoism, we suppress or maim the wider consciousness of our inner being or deny it in one way or another, then surely we shall wheel back and fall into the clutches of those very hostile powers which it has been our determined effort to overthrow. Even if we gain an outward victory it will be a disastrous, moral and spiritual defeat. That will mean a tragic reversalto be compelled to begin again from the very beginning. Nature will not be baulked of her aim. Another travail she will have to undergo and that will be far more agonising and terrible.
   But we do not expect such a catastrophe. We have hope and confidence that the secret urge of Nature, the force of the Mahashakti will save man, individually and collectively, from ignorance and foolishness, vouchsafe to him genuine good sense and the true inspiration.

03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge.
   Comus, I, 477-8.

03.03 - A Stainless Steel Frame, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The institution of punishment is no longer respected or appreciated in modern times to the same extent as in the past, even a century ago. When character goes awry, punishment is of no avail. Punishment does not cure or redeem the criminal; it often hardens, fixes the trait that is sought to be eradicated. Fear of punishment does not always prevent one from doing wrong things. Often danger has an irresistible fascination for a certain type of temperament, especially danger of the wrong kindindeed the greater the wrong, the greater the danger and the greater the fascination. "To live dangerously" is the motto of the heroic soul, as well as of the lost soul. A strong penal system, a rigorous policing is of help no doubt to maintain "peace and order" of some kind in a society; but that is an external pressure which cannot last very long or be effective in the end.
   So the ideal proposed is that of moral regeneration. But what is the kind of moral regeneration and how is it to be effected? All depends upon that. If you issue some moral rules and regulations, inscribe them on pillars, print them in pamphlets, preach them from the platform and the pulpit, these things have been done in the past and for ages, the result is not assured and the world goes its way as ever. Something more than mental and moral rules has to be discovered: some dynamic and irresistible element in man has to be touched, evoked and brought out, something that challenges the whole world and maintains its truth and the fiat of its truth. That is the inmost soul in man, the real being behind all the apparent forms of his personality, the divine element, the very Divine in him. It is the outer man, the marginal man, man in his inferior nature that lives and moves in normal circumstances; instead, the central man, man in his higher and highest nature has to come out and take his place in the world.

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the temple of the ideal shrined the One:
  It peopled thought and mind and happy sense

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The human frame is the abode of the gods; it is a temple of God, as we all know. But the most significant thing about it is that the gods alone do not dwell there: all being, all creatures crowd there, even the ungodly and the undivine. The Pashu (the animal), the Pishacha (the demon), the Asura (the Titan), and the Deva (the god), all find comfortable lodging in itthere are many chambers indeed in this mansion of the Lord. Man was made after the image of God and yet Lucifer had access into that tabernacle and all his entire host with him. This duality of the divine and the undivine, the characteristic mark of human nature as it is, presents a field and a labour through which man's progress has to be worked out. The soul, the divine flame, has, been placed in Ignorance, that is to say, what is apparent Ignorance, the frame of Matter, just because this Matter in Ignorance is to be smelted, purified, given its original and intrinsic substance, shape and character. The human person in its actual form is not obviously something absolutely perfect and divine. The type, the norm it represents is divine, but it has been overlaid with all obscure and base elementsit has to be washed and cleaned thoroughly, smelted and reconditioned. The dark ungodly elements mar and vitiate; they must be removed on the one hand, but on the other, they point out and test the salvaging work that has to be done and is being done. Man is always at the crossroads. This is his especial difficulty and this is also his unique opportunity. His consciousness has a double valency, in contradistinction to the animal's which is, it can be said, monovalent, in that it is amoral, has not the sense of divided loyalty and hence the merit of choice. The movements of the animal follow a fixed stereotyped pattern; it has not got to deviate from the beaten track of its instincts. But man with his sense of the moral, of the good, of the progressive is at every step of his life faced with a dilemma, has to pause at a parting of the ways, always looks before and after and is puzzled at a cas de conscience. That, we have said, has been made for him the condition of growth, of a conscious and willed change with an ever-increasing tempo towards perfect perfection. That furnishes the occasion and circumstance by which he rises to divinity itself, becomes the Divine. He becomes the Divine thus not merely in the own home of the Divine, but on all the levels of the manifestation: all the planes of consciousness with all the hierarchy of beingspowers and personalitiesfind a new play of harmony, a supreme and global fulfilment in the transfigured human vehicle. The frame itself that encases the human consciousness acts as a living condenser: the very contour in its definiteness seems to exert a pressure towards an ever larger and higher synthesis, it may be compared to a kind of field office (Einsteinian, for example) that controls, regulates, moves and configurates all elements within its range. The human frame even as a frame possesses a magic virtue.
   Vaishnavism sees the Divine as a human person, the human person par excellence. Krishna's body is a radiant form of consciousness (cinmaya), no doubt, but it is as definite, determinate, and concrete as the physical body, it is the physical itself but in its true substance. And its exquisiteness consists in its being human in form. The Vedantin's Maya does not touch it, it is beyond the illusory consciousness. For they say Goloka stands above Brahmaloka.
  --
   The Divine means the All: whatever there is (manifest or beyond) is within Him and is Himself. Man too who is within that Divine is the Divine in a special way; for he is a replica or epitome of the Divine containing or embodying the threefold status and movement of the Divine the Transcendent, the Cosmic and the Individual. He is co-extensive with the Divine. Only, the Divine is conscious, supremely conscious, while Man is unconscious or at best half-conscious. God has made himself the world and its creatures, the transcendental has become the material cosmos, true; but God has made himself Man in a special sense and for a special purpose. Man is not a fabrication of the Lower Maya, a formation thrown up in the evolutionary course by a temporary idea in the Cosmic Mind and developed through the play of forces; on the other hand, it is a typal reality, a Real-Ideaa formation of the original truth-consciousness, the Divine's own transcendental existence. Man is the figure of the Divine Person. The Impersonal become or viewed as the Personal takes up the human aspect, the human, that is to say, as its original prototype in the superconscience.
   The conception of a personal immortality the impersonal is naturally always immortal, there is no problem thereof a physical immortality even attains a significant value looked at from this standpoint. The urge for immortality is not merely a wish to continue indefinitely an earthly life, because of its pleasures or because of an unreasoning attachment; it means regaining and establishing the immortal body that one has or that one is essentially and potentially. The body seeks to be immortal, for it contains and secretly is its immortal Formal Cause (to make use of an Aristotelian term). The materialisation of an immortal being and figure of being that is the consummation demanded of human life on earth.

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Russia has her Sovietic Communism, Germany, for the present at least, her Nazidom, Italy her totalitarian Fascism, old England her Parliamentarianism and France her Bureaucratism; each nation finds the norm and scheme of self-rule that suits its temperament and character and changes and modifies that also in its own characteristic manner. Even so India must find her own scheme of Swarajya. If she is to live and be great and contri bute something to the enrichment and glory of human civilisation, she must look to herself, enter into herself and know and bring out what lies there buried. It is a grievous blunder to try to transplant a Mussolinian or Leninian or a Hitlerian gospel on an Indian soil. It is not desirable nor is it truly possible.
   If, however, we take a right about turn and look away from the West to the Far East, we already see in Japan a different type of national self-government. It is based on an altogether different basis which may appear even novel to the modern and rationalistic European mentality. I am referring to the conception of duty which moulds and upholds the Japanese body politic and body social, as opposed to the conception of right obtaining royal rule in the Occident.

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is to be added that the limitation in Ignorance is after all apparent; that does not mean it is unreal or illusory, in the sense of Mayavada. Here is the distinction: Mayavada holds all formation as my, illusory, makes no difference between limitation and delimitation: according to it, all delimitation is ignorant and illusory limitation; none has real or essential existence. In Sri Aurobindo's view limitation is real, as also delimitation: only the former is a temporary reality, it is the latter itself but under certain conditions. Again, Mayavada speaks of the Brahman, the Absolute or Transcendent as the sole and true reality: it is the Stable, the Unmoving, the utter Unity cancelling, negating all movement and multiplicity. Sri Aurobindo views the highest reality as dynamic also, permeating the multiplicity and becoming the multiplicity, becoming or existing as the multiplicity in a movement of Knowledge, becoming and appearing also at first in a movement and mode of Ignorance as the material multiplicity but gradually transmuting this ignorant multiplicity into a movement and embodiment of Knowledge. For the Knowledge was always there in and behind the Ignorance, secretly informing and guiding, moulding and transforming it.
   Thus, for example, we would not say pain is an illusion, because Ananda is the root of all and is the All. We say pain is also a reality: it is a temporary and localised form of Ananda, Ananda muted and deformed, under certain stresses and conditions. Ananda is there always but not away and aloof from pain; it is not the opposite or the negation of pain. Nor is pain a superimposition, as something foreign, upon Ananda, so that when it passes away, like a cloud, Ananda appears automatically in its full glory. We consider pain as a formation of Ananda, it is the first result of an effort of consciousness to hold Ananda in and through a form, but it need not and cannot be the last consummation.
   In fact, the Mayavadin ascribes true reality (pramrthika) to the transcendental alone; even when that reality is spoken of as within and behind and not merely beyond the world and the individual, he takes it to mean as something away and aloof from the appearances, unmixed and untouched by these, and hence practically transcendent. Sri Aurobindo gives full and independent value to each of these triple states which, united and fused together, form the true and total reality. The transcendent reality is also immanent in the cosmos as the World-Power and the World-Consciousness and the creative Delight: it is also resident in the individual as the individual godheadantarymin the conscious Energy that informs, inspires, drives and directs all local formations towards a divine fulfilment in time and in this physical domain. In this view nothing is illusoryeven though some may be temporary they are all contri butory to thy Divine End and take their place there in a transfigured form and rhythm. We are here far from being such stuffs as dreams are made of.
   One must not forget, however, that the principle of exclusive concentration cannot be isolated I from the total action of consciousness and viewed as functioning by itself at any time. We isolated it for logical comprehension. In actuality it is integrated with the whole nisus of consciousness and operates in conjunction with and as part of the total drive. That total drive at one point results in the multiple realities of Matter. When the element of limitation in the physical plane is ascribed to the exclusiveness of a stress in consciousness, it should not be forgotten that the act is, as it were, a joint and several responsibility of the whole consciousness in its multiple functioning. And the reverse movement is also likewise a global act: there too the force that withdraws, ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates,the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centring or canalisation of consciousness.

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But when we say that India is spiritual, we do not mean that all or most Indians, or even a very large minority among them, are adepts in spirituality, or that the attachment to life, the passion for earthly possessions, the sway of the six ripus are in any way less prevalent in the Indian character. On the contrary, it may well seem to the casual onlooker whose eyes are occupied with the surface actualities of the situation, that the Indian nature, as it is today, shut out from this world's larger spaces, cut off from its deeper channels and movements of greater magnitude, has been given over more and more to petty worldlinesses that hardly fill the same space even in the life of peoples who are notorious for their worldly and unspiritual temperament.
   It is not so much a question of concrete realisation, of attainment and achievement arrived at by the Indian people in their work-a-day life, but primarily and above all a question of ultimate valuation, of what they hold as the supreme ideal, of what they cherish in their heart of hearts, and of the extent to which that standard has obtained general currency among them. It is not a fact with which we are concerned, but the force behind the fact, and the special nature and purpose of that force. It is the power that we discover in the general atmosphere, or that emerges in the stress and rhythm of the cultural life of the people, in the level of its inner consciousness, in the expression of its highest and most wide-spread aspirations, in the particular stamp of its soul.
  --
   In other words, when we speak of the spirituality of the Indian people, it is to the disposition of their psychic elements that we refer, to the tone and temper of the soul they possess and to a constant nearness of latent spiritual possibilities, that may at any time materialise, and the consequent possibilities of a spiritual impulse, that may at any time awaken.
   Other peoples have other and more concrete virtues to be proud of; but the Indian has his soul as his most characteristic possession.

03.06 - Here or Otherwhere, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The question naturally turns upon the nature and the kind of workwhe ther there is a choice and selection in it. Gita speaks indeed of all works, ktsna-karmakt, but does that really mean any and every work that an ignorant man, an ordinary man steeped in the three Gunas does or can do? It cannot be so. For, although all activity, all energy has its source and impetus in the higher consciousness of the Divine, it assumes on the lower ranges indirect, diverted or even perverted formulations and expressions, not because of the inherent falsity of these so-called inferior strata, the instruments, but because of their temporary impurity and obscurity. There are evidently activities and impulsions born exclusively of desire, of attachment and egoism. There are habits of the body, urges of the vital, notions of the mind, there are individual and social functions that have no place in the spiritual scheme, they have to be rigorously eschewed and eliminated. Has not the Gita said, this is desire, this is passion born of the quality of Rajas? . . . There is not much meaning in trying to do these works unattached or to turn them towards the Divine. When you are unattached, when you turn to the Divine, these 'Simply drop away of themselves. Yes, there are social duties and activities and relations that inevitably dissolve and disappear as you move into the life divine. Some are perhaps tolerated for a period, some are occasions for the consciousness to battle and surmount, grow strong and pass beyond. You have to learn to go beyond and new-create your environment.
   It was Danton who said, one carries not his country with him at the sole of his shoe. Even so you cannot hope to shift bodily your present social ensemble, place it wholesale in the divine life on the plea that it will be purified and transformed in the process. Purification is there indeed, but one must remember purification literally means burning and not a little of the past and present has to be burnt down to ashes.

03.07 - The Sunlit Path, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo speaks of the sunlit path in Yoga. It is the path of happy progress where dangers and difficulties, violent ups and downs are reduced to a minimum, if not altogether obviated. In ideal conditions it is as it were a smooth and fair-weather sailing, as much of course as it is humanly possible. What are then these conditions? It is when the sadhaka keeps touch with his inmost being, his psychic consciousness, when this inner Guide and Helmsman is given the charge; for then he will be able to pass sovereignly by all shoals and rocks and storm-racks, through all vicissitudes, gliding onslow or swift as needed Inevitably towards the goal. A doubting mind, an impetuous vital urge, an inert physical consciousness, though they may be there in any strength, cannot disturb or upset the even tenor of the forward march. Even outward circumstances bow down to the pressure of the psychic temperament and bring to it their happy collaboration.
   This may not always mean that all is easy and difficulty is simply not, once the psychic is there. It becomes so when the psychic is there fully in front; even otherwise when the inner being is in the background, still sensed and, on the whole, obeyed, although there are battles, hard battles to be fought and won, then even a little of this Consciousness saves from a great fear. For, then, in all circumstances, you will have found a secret joy and cheer and strength that buoy you up and carry you through.

03.08 - The Standpoint of Indian Art, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Character in the European sense means that part of nature which is dynamically expressed in conduct, in behaviour, in external movements. But there is another sense in which the term would refer to the inner mode of being, and not to any outer exemplification in activity, any reaction or set of reactions in the kinetic system, nor even to the mental state, the temperament, immediately inspiring it, but to a still deeper status of consciousness. A Raphael Madonna, for example, purposes to pour wholly into flesh and blood the beauty of motherhood. A Japanese Madonna (a Kwanon), on the other hand, would not present the "natural" features and expressions of motherhood; it would not copy faithfully the model, however idealized, of a woman viewed as mother. It would endeavour rather to bring out something of the subtler reactions in the "nervous" world, the world of pure movements that is behind the world of form; it would record the rhythms and reverberations attendant upon the conception and experience of motherhood somewhere on the other side of our wakeful consciousness. That world is made up not of forms, but of vibrations; and a picture of it, therefore, instead of being a representation in three-dimensional space, would be more like a scheme, a presentation in graph, something like the ideography of the language of the Japanese themselves, something carrying in it the beauty characteristic of the calligraphic art. 2
   An Indian Madonna owes its conception to an experience at the very other end of consciousness. The Indian artist does not at all think of a human mother; he has not before his mind's eye an idealized mother, nor even a subtilized feeling of motherhood. He goes deep into the very origin of things, and, from there seeks to bring out that which belongs to the absolute I and the universal. He endeavours to grasp the sense that : motherhood bears in its ultimate truth and reality. Beyond the form, beyond even the rhythm, he enters into bhva, the: spiritual substance of things. An Indian Madonna (Ganesh-janani, for example) is not solely or even primarily a human I mother, but the mother, universal and transcendent, of sentientand insentient creatures and supersentient beings. She embodies not the human affection only, but also the parallel sentiment that finds play in the lower and in the higher creations as well. She expresses in her limbs not only the gladness of the mother animal tending its young, but also the exhilaration that a plant feels in the uprush of its sap while giving out new shoots, and, above all, the supreme nanda which has given birth to the creation itself. The lines that portray such motherhood must have the largeness, the sweep, the au thenticity of elemental forces, the magic and the mystery of things behind the veil.
  --
   I am tempted to add a fourth view the view from behind or the occult view something of which may be found in the art of Egypt in its most ancient and na Ive aspects, in the art of archaic Tibet, in the remnants of some of the old world submerged civilizations, now known as "primitive" (Polynesian, for example).
   It is not my intention to say that the art of character, even in the deeper sense, is totally absent in Europe. On the contrary, it is that which has been growing day by day,although perhaps often along rather odd lines. It is a moot question how far this orientation is due to the influence of the Eastern, especially, the Far Eastern art. In speaking of Europe, I was referring to the bedrock of the artistic tradition of Europe, its fundamental classical tone.

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Varying the metaphor we may say again that Buddhism rises sheer in its monolithic structure, an Asokan pillar towering in its linear movement; Hinduism has its towers, but they are part of a vast architecture, spread out on ample and chequered grounds-even like a temple city.
   II
  --
   Buddhism saw and accepted a world of misery; therefore it knew how to touch the human heart, open up the doors in human consciousness to sympathy and compassion and love. Life it envisaged as an unreal persistence and therefore awakened and installed there the fiery urge towards withdrawal, ascension and transcendence. It was Buddhism that canonised the way of asceticism, laid out the path of the Everlasting Nayalthough called (somewhat euphemistically perhaps) the Middle Path being tempered by an attitude of sweet reasonableness in the inner heart.
   The original and primeval Indianism was built upon the Vedic realisation of the Everlasting Yes. That luminous body of an integral realisation, which means the Veda, came to be covered over by a more strenuous demand of immediate necessity, by an over-emphasis on one side or aspect or line of growth of the human consciousness; a negative approach was needed for man to rise out of its too earthly a tenement to glimpse his divine possibility beyond, before he could hope to build it here below. The long reign of Siva was a necessary preparation for the advent of Vishnu.

03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Arjuna tided over the crisis as he could avail himself of the knowledge of the way out and the necessary help that was given by the Divine Guide. Hamlet bears the full crash of doom upon his head and makes others also share its consequences with him. At one point, however, he seemed to make just a move towards the right solution of the difficulty. He finds that the avoidance of the Evil by self-destructionwhich is a common and natural temptation in like situationsis no solution: it may lead you into a still greater evil. One has to face the evil, stand and fight it. Once this is decided, the right course for the hero (the Aryan fighter, as the Gitawould say) would be to live
   As one, in suffering all, that suffers nothing;

03.12 - TagorePoet and Seer, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Tagore is modern, because his modernism is based upon a truth not local and temporal, but eternal and universal, something that is the very bed-rock of human culture and civilisation. Indeed, Tagore is also ancient, as ancient as the Upanishads. The great truths, the basic realities experienced and formulated by the ancients ring clear and distinct in the core of all his artistic creation. Tagore's intellectual make-up may be as rationalistic and scientific as that of any typical modern man. Nor does he discard the good things (preya)that earth and life offer to man for his banquet; and he does not say like the bare ascetic: any vco vimucatha, "abandon everything else". But even like one of the Upanishadic Rishis, the great Yajnavalkya, he would possess and enjoy his share of terrestrial as well as of spiritual wealthubhayameva. In a world of modernism, although he acknowledges and appreciates mental and vital and physical values, he does not give them the place demanded for them. He has never forgotten the one thing needful. He has not lost the moorings of the soul. He has continued to nestle close to the eternal verities that sustain earth and creation and give a high value and purpose to man's life and creative activity.
   In these iconoclastic times, we are liable, both in art and in life, to despise and even to deny certain basic factors which were held to be almost indispensable in the old world. The great triads the True, the Beautiful and the Good, or God, Soul and Immortalityare of no consequence to a modernist mind: these mighty words evoke no echo in the heart of a con temporary human being. Art and Life meant in the old world something decent, if not great. They were perhaps, as I have already said, framed within narrow limits, certain rigid principles that cribbed and cabined the human spirit in many ways; but they were not anarchic, they obeyed a law, a dharma, which they considered as an ideal, a standard to look up to and even live up to. The modernist is an anarchic being in all ways. He does not care for old-world verities which seem to him mere convention or superstition. Truth and Beauty and Harmony are non-existent for him: if at all they exist they bear a totally different connotation, the very opposite of that which is normally accepted.

03.14 - Mater Dolorosa, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Suffering, Distress and Death today hold the earth in thrall. And yet can there be any other issue in temporal life? That seems to be the ineluctable fate for mankind. Ages ago it was declared, the wages of sin is death.
   Doubters ask, however, if sinners alone suffered, one would not perhaps mind; but along with sinners why should innocents, nay even the virtuous, pass under the axe? What sins indeed babes commit? Are the sins of the fathers truly visited upon coming generations? A queer arrangement, to say the least, if there is a wise and just and benevolent God! Yes, how many honest people, people who strive to live piously, honestly and honourably, according to the law of righteousness, fail to escape! All equally undergo the same heavy punishment. Is it not then nearer the truth to say that a most mechanical Nature, a mere gamble of chance, a statistical equation, as mathematicians say, moves the destiny of creatures and things in the universe, that there is nowhere a heart or consciousness in the whole business?

03.15 - Origin and Nature of Suffering, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   On the other hand, we do find that suffering is not always mere suffering, that it can be turned into a thing of joy; it is a fact proved in the lives of many a martyr and many a saint. Many indeed are those who have not only borne suffering passively but have welcomed it and courted it with happiness and delight. If it is said it is a perverse kind of pleasure, and if one wishes to hang it by calling it masochism, well, we do not solve the problem in that way, we seek to hide it behind a big word; it is at the most a point of view. What agrees with one's temperament (or prejudices) one calls natural and what one does not like appears to him perverse. Another person may have a different temperament and accordingly a different vocabulary.
   An ascetic chastising himself with all kinds of rigours, a patriot immolating himself relentlessly at the altar of his motherland, a satygrhi fasting to death does not merely suffer, but takes a delight in suffering. He does so because he holds that there is something greater than this preoccupation of avoiding pain and suffering, than this ordinary round of a life made of the warp and woof of enjoyment and disappointment. There is a greater delight that transcends these common vital norms, the dualities of the ordinary life. In the case of the ascetic, the martyr, the patriot, the delight is in an idealmoral, religious or social. All that can be conceded here is that the suffering voluntarily courted does not cease to be suffering, is not itself transmuted into or felt as delight but that it is suppressed or dominated by the other feeling and consciousness.

04.01 - The Birth and Childhood of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or all was tempest's shout and water's fall.
  A dimness sagged on the grey floor of day,

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But there is a still closer mystery, the mystery of mysteries. There has not been merely a general descent, the descent of a world-force on a higher plane into another world-force on a lower plane; but that there is the descent of the individual, the personal Godhead into and as an earthly human being. The Divine born as a man and leading the life of a man among us and as one of us, the secret of Divine Incarnation is the supreme secret. That is the mechanism adopted by the Divine to cure and transmute human illshimself becoming a man, taking upon himself the burden of the evil that vitiates and withers life and working it out in and through himself. Something of this truth has been caught in the Christian view of Incarnation. God sent upon earth his only begotten son to take upon himself the sins of man, suffer vicariously for him, pay the ransom and thus liberate him, so that he may reach salvation, procure his seat by the side of the Father in Heaven. Man corrupted as he is by an original sin cannot hope by his own merit to achieve salvation. He can only admit his sin and repent and wait for the Grace to save him. The Indian view of Incarnation laid more stress upon the positive aspect of the matter, viz, the role of the Incarnation as the inaugurator and establisher of a new order in lifedharmasasthpanrthya. The Avatar brings down and embodies a higher principle of human organisation, a greater consciousness which he infuses into the existing pattern, individual or collective, which has -served its purpose, has become otiose and time-barred and needs to be remodelled, has been at the most preparatory to something else. The Avatar means a new revelation and the uplift of the human consciousness into a higher mode of being. The physical form he takes signifies the physical pressure that is exerted for the corroboration and fixation of the inner illumination that he brings upon earth and in the human frame. The Indian tradition has focussed its attention upon the Goodreyasand did not consider it essential to dwell upon the Evil. For one who finds and sees the Good always and everywhere, the Evil does not exist. Sri Aurobindo lays equal emphasis on both the aspects. Naturally, however, he does not believe in an original evil, incurable upon earth and in earthly life. In conformity with the ancient Indian teaching he declares the original divinity of man: it is because man is potentially and essentially divine that he can become actually and wholly divine. The Bible speaks indeed of man becoming perfect even as the Father in Heaven is perfect: but that is due exclusively to the Grace showered upon man, not because of any inherent perfection in him. But in according full divinity to man, Sri Aurobindo does not minimise the part of the undivine in him. This does not mean any kind of Manicheism: for Evil, according to Sri Aurobindo, is not coeval or coterminous with the Divine, it is a later or derivative formation under given conditions, although within the range and sphere of the infinite Divine. Evil exists as a stern reality; even though it may be temporary and does not touch the essential reality, it is not an illusion nor can it be ignored, brushed aside or bypassed as something superficial or momentary and of no importance. It has its value, its function and implication. It is real, but it is not irremediable. It is contrary to the Divine but not contradictory. For even the Evil in its inmost substance carries or is the reality which it opposes or denies outwardly. Did not the very first of the apostles of Christ deny his master at the crucial moment? As we have said, evil is a formation necessitated by certain circumstances, the circumstances changed, the whole disposition as at present constituted changes automatically and fundamentally.
   The Divine then descends into the earth-frame, not merely as an immanent and hidden essencesarvabhtntratm but as an individual person embodying that essencemnu tanumritam. Man too, however earthly and impure he maybe, is essentially the Divine himself, carries in him the spark of the supreme consciousness that he is in his true and highest reality. That is how in him is bridged the gulf that apparently exists between the mortal and the immortal, the Infinite and the Finite, the Eternal and the Momentary, and the Divine too can come into him and become, so to say, his lower self.
  --
   But this is God's sharela part de Dieu; for man too as man has to do his part. Because the Divine descending and accomplishing the work does not mean either of two things: first, it does not mean that it is a sudden miracle, deus ex machine, a fiat from the heaven which upsets and bears down everything before it and practically has no relation, logical or causal with what precedes and what follows. It is, on the contrary, as we have said, the culmination of a long process, the seal of fulfilment set upon a steady preparation and travailing growth. The Divine descends when the time is ripe, that is to say, when forces and instruments have been developed, refined, sharpened and tempered, so that they can harness and wield the Power from above. But for the preparation, the necessary conditions being there, the Grace would not have descended, although it is also true that but for the Grace, the culmination and the utter fulfilment would not have come aboutthere would have been only a vicious circle or an unending seesaw. Next, the Descent does not mean 'either that following upon it the whole business is done and completed automatically and immediately or nothing is left to be done any more. Not so. It means that what has been so long practically beyond reach, towards which one had to move with uncertainty and vague effort and in a roundabout way, as though through a trackless virgin forest or across an uncharted sea, has now been brought nearer and closer to human grasp, is now made part and parcel of earth's familiar atmosphere, so that any human being who genuinely aspires and looks for it can find it about him: there is just a thin veil which has to be put aside a little, into which a little opening is to be made and one comes in contact with or even enters into what one seeks. This means that the Grace has leaned down to man, but man too has at least to stretch his arms to touch and embrace it. Furthermore, to make that Grace permanently active and real in the normal consciousness, one has to labour, work out in fact what is given potentially: the seed is planted for him, it will grow and bloom and come to fruition provided necessary care and attention are given to the soil that bears it.
   Thus then the embodied human person who has the embodied Divine Person before his eyes must know how to instal and incorporate the Divine Person in him, in his body and physical existence. That was perhaps the mystery sought to be conveyed in the Christian sacrament of transubstantiation. The bread and wine that the initiate has to take in representare or become actually and physically, as the Christian mystics assert the flesh and blood of Christ. One has to become the Divine Person in flesh and blood, wholly and integrally. As the fossil is a transmutation in stone, grain by grain, of a living bodyorganic elements eliminated and replaced by the inorganic in the very atomic structure and constitutioneven so, the living human structure, the mental, vital and physical formation will be translated, grain by grain, atom by atom into the divine substance by the infusion and imposition of the Divine figure.

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This knowledge remained at the outset scattered, hidden, confined to a few, a company of adepts: it had almost no direct contact with the main current of life. Its religious aspect too was so altered and popularised as to represent and serve the secular life. The systematisation and propagation of that knowledgeat least the aspiration for that knowledgewas at tempted on an effective scale in the Hebrew Old Testament. But then a good amount of externalities, of the Inferior Knowledge was mixed up with the inner urge and the soul perception. The Christ with his New Testament came precisely with the mission of cleaning the Augean stables, in place of the dross and coverings, the false and deformed godheads, to instal something of the purest ray of the inner consciousness, the unalloyed urge of the soul, the demand of our spiritual personality. The Church sought to build up society on that basis, at tempting a fusion of the spiritual and the temporal power, so that instead of a profane secular world, a mundane or worldly world, there maybe established God's own world, the City of God.
   The drive towards the building of Heaven upon earth and with earth, the materialisation of the Spirit on a cosmic scale, the remodelling of the whole human society in spiritual terms was the secret inspiring the other Semitic Revelation, that of Mohammed. The Arab Master sought to bring down and establish and express in life-force what the Rabi of Bethlehem saw and felt in the inner heartone was a lover, the other a servant warrior of God.
  --
   To sum up then. Man progresses through cycles of crest movements. They mark an ever-widening circle of the descent of Light, the growth of consciousness. Thus there is at first a small circle of elite, a few chosen people at the top, then gradually the limited aristocracy is widened out into a larger and larger democracy. One may describe the phenomenon in the Indian terms of the Four Orders. In the beginning there is the Brahminic culture, culture confined only to the highest and the fewest possible select representatives. Then came the wave of Kshatriya culture which found a broader scope among a larger community. In India, after the age of the Veda and the Upanishad, came the age of the Ramayana and the Mahabharata which was pre-eminently an age of Kshatriya-hood. In Europe too it was the bards and minstrels, sages and soothsayers who originally created, preserved and propagated the cultural movement: next came the epoch of the Arthurian legends, the age of chivalry, of knights and templars with their heroic code of conduct and high living. In the epoch that followed, culture was still further broad-based and spread to the Vaishya order. It is the culture of the bourgeoisie: it was brought about, developed and maintained by that class in society preoccupied with the production or earning of wealth. The economic bias of the literature of the period has often been pointed out. Lastly the fourth dimension of culture has made its appearance today when it seeks to be coterminous with the proletariate. With the arrival of the Sudra, culture has extended to the very base of the social pyramid in its widest commonalty.
   This movement of extension, looked at from the standpoint of intensiveness, is also a movement of devolution, of reclamation. The Brahminic stage represents culture that is knowledge; it touches the mind, it is the brain that is the recipient and instrument of the Light. The Kshatriya comes into the field when the light, the vibration of awakening, from the mind comes down into the vital energies, from the brain to the heart region. The Vaishya spirit has taken up man still at a lower region, the lower vital: the economic man that has his gaze fixed upon his stomach and entrails. Lastly, the final stage is reached when physical work, bodily labour, material service have attained supreme importance and are considered almost as the only values worth the name for a human being. To walk and work firmly upon Earth the Light needs a strong pair of feet. Therefore, the Veda says, Padbhym sudro ajyata, out of the feet of the Cosmic Godhead the Sudra was born.

04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Olympians as opposed to the Chthonian gods. The Olympians were white in colour, the Chthonians black or blood-red: the Olympian temples faced the East, while the Chthonian faced the West and so on.
   ***

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the first age, which is by far the longest period, a period of slow and difficult preparation, man had his first lessons in a conscious and victorious dealing with Nature. The day when he first started chipping a stone was a red-letter day for him; for, by that very gesture be began shredding his purely animal vesture. And when he not only chipped but succeeded in grinding and polishing a piece of stone, he moved up one step further and acquired definitely his humanity. Again, ages afterwards when his hand could wield and manipulate as it liked not only a stone but a metal, his skill and dexterity showed a development unique in its kind, establishing and fixing man's manhood as a new emergent factor. In this phase also there was a first period of training and experiment, the period of craftsmanship in bronze; with the age of iron, man's arms and fingers attained a special deftness and a conscious control directed from a cranium centre which has become by now a model of rich growth and complex structure and marvellous organisation. The impetus towards more and more efficiency in the making and handling of tools has not ceased: the craftsmanship in iron soon led to the discovery of steel and steel industry. The temper and structure of steel are symbolic and symptomatic of the temper and structure of the brain that commands the weaponstrong, supple, resistant, resilient, capable of fineness and sharpness and trenchancy to an extraordinary degree.
   This growing fineness and efficiency of the tool has served naturally to develop and enrich man's external possession and dominion. But this increasing power and dominion over Nature is not the most important consequence involved; it is only indicative of still greater values, something momentous, something subjective, pregnant with far-reaching possibilities. For the physical change is nothing compared with the psychological change, the change in the consciousness. In taking up his tool to chip a stone man has started hewing out and moulding entire Nature: he has become endowed with the sense of independence and agency. An animal is a part and parcel of Nature, has no life and movement apart from the life and movement of Natureeven like Wordsworth's child of Nature

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her heart was a crowded temple of delight.
  A single lamp lit in perfection's house,

04.03 - The Call to the Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  That from the sky-roofed temple-soil of earth
  A pilgrim hand lifts in an invisible shrine.

04.04 - The Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  And temples hewn as if by exiled gods
  To imitate their lost eternity.
  --
  A domed and templed air's serene repose
  Beckoned to her hurrying wheels to stay their speed.

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Gibbon's Decline and Fall of the Roman Empire must have been the original source of the inspiration that moved later on Spengler and Toynbee and others to posit a life-line for nations and races and mark its various stages of growth and evolution. The general theory put in a nutshell would be like this: mankind is composed of groups or aggregates of individuals and each has a life-history of its own even like an individual human being, in other words, an inescapable cycle of birth, growth, maturity, decline and disintegration. All groupspeoples; races, nationshave to pass through these destined stages, although, naturally, at different times and with a varying tempo. The view implies two conclusions or rather postulates:(l) that whatever is born must die, there is no resurrection or rejuvenation, neither in the individual nor in the collective life and (2) that humanity remains on the whole more or less the same, there is no global progress: there is no continued march forward towards a kingdom of heaven upon earth, even as there has not been a decline and deterioration from some Golden Age in the past.
   Is this so, in point of fact or is it bound to be so, in point of theory? What are the facts? There are at least two human groups or peoples extant that seem to point to a different conclusion. I speak of China and especially of India. Egypt and Greece and Rome, the Minoans, the early Mesopotamians had their day. They rose, they lived, they died and are no more. But India and China, although almost con temporaneous with any of those earliest civilisations, have not vanished; they continue still today. In respect of India at least it cannot be said that she is not today, is totally different from what she was in her Vedic epoch or even in her Harappa and Mohenjo-daro days, in the sense that modern Egypt is not the Egypt of the Pharaohs, nor the Greece of Venizelos the Greece of Pericles.

04.40 - To the Heights-XL, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Never be tempted to wait and brave the onset of centuries,
   The most skilful swimmer is sure to come to grief:

05.01 - The Destined Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  The temple of sweetness and the fiery aisle.
  A stranger on the sorrowful roads of Time,

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is a long dredging process, tedious and arduous, requiring the utmost patience and perseverance, even to the absolute degree. For Inconscience, in essence, although a contingent reality, local and temporal, and therefore transient, is nonetheless the hardest, most obdurate and resistant reality: it lies thick and heavy upon the human vehicle. It is massed layer upon layer. Its first formation in the higher altitudes of the mind is perhaps like a thin fluid deposit; it begins as anindividualised separative consciousness stressing more and more its exclusiveness. Through the lower ranges of the mind and the vitality it crystallises and condenses gradually; in the worlds of thinking and feeling, enjoying and dynamic activity, it has still a malleable and mixed consistency, but when it reaches and possesses the physical being, it becomes the impervious solid obscurity that Matter presents.
   The root of the Cosmic Evil is in Matter. From there it shoots up and overshadows the upper layers of our being and consciousness. Even if the mind is cleaned, the vital cleared, still if the physical consciousness is not sufficiently probed into, purified and reclaimed, then nothing permanent is done, one would build upon sand. All efforts, spiritual or other, at the regeneration and reformation of mankind and a good many individual endeavours too have come to a sorry end, because the foundation was not laid sufficiently deep and secure. One must dig into Matter as far down as possiblelike Rishi Agastya in the Vedaeven to the other end. For there is another mystery there, perhaps the Mystery of mysteries. The deeper you go down into Matter, as you clear up the jungle and bring in the higher light, you discover and unlock strange and mighty energies of consciousness secreted there, even like the uranium pile in the atomic world. It is revealed to you that Inconscience is not total absence of consciousness, it is simply consciousness asleep, in-gathered, entranced. And this nether consciousness is, after all, one with the supreme Consciousness. It is itself the best weapon to bring about its own transformation. Not only the higher self, but the lower self too must be salvaged and saved by its own selftman tmnam uddharet.

05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Reverting to the original question with which we started, we can say now that the birth of a soul is not like the birth of a living being or organism, that is to say, it does not happen at a given point of time. A soul is truly aja, unborn; it was always there imbedded as the element of secret consciousness in the bosom of the inconscient material Nature. Only it grew out, manifested itself, attaining gradually an individuality and an integrated personality. Neither can it be said that all souls originally, that is to say, at the very beginning of their evolutionary course, were of the same magnitude, equal in all respects. As we know the ultimate material particles the atoms of the different elements or their constituents, protons, etc.have not all the same mass or charge, even so the spiritual elements too have not the same potency or vibration: they are of varying sizes and strengths. The stress of the evolutionary urge in life expressed itself in multiple and varied figures and dispositions, variation being an inherent virtue of the stress. And the development too follows a chequered line: the direction, the tempo, the degree, the manner of the march all differ according to the case, each spark is or tends to be unique and sui generisand even erratic perhapsin its behaviour, like its physical counterpart, the indeterminate and indeterminable material particle. And yet all move towards a heightening, enlarging, deepening of the consciousness rivers flowing and broadening out in their meandering course to the sea: what was unformed, rudimentary, scarcely distinguishable from out of a homogeneous mass, detaches itself gradually, shapes itself into an organised individual entity and finally the fully conscious personality. But, as I have said, the growth does not follow a single one-track straight line: there can be a fusion of souls, the descent and integration of a being or soul from another level of consciousness into a developing soul or psychic element from out of Nature. In this sense then there can be a birth of souls too. The astronomers speak of novae, new stars that suddenly flare out in the sky, as if from nowhereeven though they or their elements were existent before the phenomenon happened. Souls too can come to birth in an analogous way. That is to say, it is due to a special descent of a formed being or consciousness into the human vehicle. The conception of the "twice-born caste" may be remembered in this connection. There is a physical birth and there is a spiritual birth: the latter takes place when the being on the physical plane, yet wholly belonging to evolving Nature, suddenly (it usually happens suddenly) opens and receives into itself a higher principle and becomes a conscious personality.
   The soul in Nature grows along a definite line and the descent also of higher principles overarching that soul happens also in the same line connecting it with its archetype in the supreme status. This we may call the major line of development through various avataras one after another: but apart from this there may also be subsidiary formations that are its emanations or are added to it from elsewhere either temporarily or even permanently. The soul can put out derivative or ancillary emanations, parts of its being and consciousness, a mental or vital or even a subtle physical movement or formation which can take a body creating a temporary, a transient personality or enter into another's body and another personality in order to go through a necessary experience and gather an element needed for the growth of its being and consciousness. One can recall here the famous story of Shankaracharya Who entered into the body of a king (just dead, made him alive and lead the life of the king) in order to experience love and enjoyment, things of which, being a Sannyasi, he was innocent. Similarly one can take into one-self such parts and elements from others which he wishes to utilise for his growth and evolution. It is said that a man with low carnal instincts and impulses becomes an animal of that type in his next life. But perhaps it is truer to say that a part only the vital part of animal appetiteenters into or takes shape in an animal: the soul itself, the true or the whole being of the person, once become human, does not revert to animalhood. The animal portion in man that refuses to be taken up and integrated, sublimated into the higher human consciousness has to be satisfied and exhausted, as much as possible, in the animal way.
   There is also the other question asked very often whether men and women always follow different lines of growth or whether there may be intermixture of the lines. Although the soul is sexless, still it may be said that on the whole there are these two lines, masculine and feminine; and generally a soul follows the same line in its incarnations. The soul difference is not in the sex as we know it; but there is a disposition and character that mark the difference and each type, masculine or feminine, is that because of some special role to fulfil, a particular kind of work to be done in a particular way. The difference is difficult to define exactly; but one may say, in the language of the mystics, that it "is the difference between the left hand and the right hand. The mystics refer to the two sides of consciousness, that of light and that of force (chit-tapas), that is to say, knowledge and power. It is not that the two are quite separate entities, they are together and grow together; but in actuality one aspect is more in front than the other. The masculine aspect is often termed as the right hand and the feminine as the left hand of the conscious being. And in a general way man represents the knowledge aspect the conceptual dynamism and woman represents the executive dynamism. This definition however should not be taken absolutely or rigidly. So it can be said that a woman generally remains a woman in all her births and man like-wise remains a man. Here too, although there may not be a central metamorphosis, there may be a partial change: that is to say a part of a mantoo womanish, so to saymay enter a woman and live and fulfil itself or exhaust there; and the masculine part of a woman also can identify itself with its type and pattern in a man. The difference, however, between Purusha and Prakriti, philosophically, seems to be very definite and clear; but in actuality, when they take form and embodiment, it is not easy to define the principles or qualities that mark out the two. At the source when the difference starts, it is a matter of stress and temper and not any so-called division of labour as human mind ordinarily understands it.
   The soul in its inner consciousness knows all its evolutionary formations, remembers those of the past and foresees those of the future, when needed, and even determines them essentially. The mind ruling one incarnation cannot recall other incarnations, for it is a product of that incarnation and is meant to guide and control it; physical memory is a function of the brain in the particular body that the soul inhabits for the time. The soul carries a deeper reminiscence which is part and parcel of the self-consciousness inherent in its nature. The physical memory too can partake of this inner reminiscence if it is purified, illumined and organised around the soul as its instrument of expression. Indeed, although the journey of the soul essentially and originally is the flight of the spirit to the Spirit, yet the final consummation is towards an increasing integration of all the external instruments from the highest to the lowest, from the subtlest to the grossest into a harmonised organised whole, reflecting and embodying the Spirit in its purity and totality. The mind, the life and the body too attain a perfectly unified individuality that is the expression of the soul's truth-consciousness and escaping disruption and dissolution partake ultimately of the inherent immortality of the spiritual being.

05.03 - Of Desire and Atonement, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   He is the hero who resists the temptation to let himself slip, even for a moment, even to the extent of a hair's breadth.
   The only atonement for a wrong thing done is to do the right thing on the next occasion.

05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  Preferred to heaven her soul's temple and home.
  This now remained with her, her heart's constant scene.

05.04 - The Immortal Person, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There is, of course, a spiritual path that turns the soul away from its instruments and demands that it should concentrate exclusively upon itself, upon its essential essence, upon its transcendent existence; but that is not our path and, according to us, that is only a temporary phase, an intermediate necessity for some persons and at certain stages.
   The individualisation of the mind, its organisation as a special formation, as a vehicle of the true light, the light of the Psychic consciousness is comparatively easy for a man. Mind is the first member of the lower sphere that is taken up and dealt with by the soul; for it is the highest and the most characteristic element in man and less dense and less subject to the darkness inherent in human nature. The mental individual persists the longest after the dissolution of the body, it survives and may survive very long the disruption of the vital being. This vital being is next in the rung to be taken up, organised and individualised by and around the psychic being. The organisation of the vital being in view of a particular object or aim in ordinary life is common enough: the purpose is limited, the scope restricted. Great men of action have done it and one has to do it more or less to be successful in life. This, however, may be called organisation; it is not individualisation in the true sense, much less personalisation. A limb is individualised, personalised only when it is an instrument and formation of the soul consciousness, the psychic being. And the vital is not easily amenable to such a role. For, it is the dynamic element, the effective power of life and it has acquired a strong nature and a definite function in its earthly relations. Naturally, there is a secret drive and an occult inspiration behind over-riding or guiding all immediate and apparent forces and happenings: in and through these the shape of things to come is being built up. In the meanwhile, however, actually the vital is an executive agent of the lower consciousness: it is an anonymous force of universal nature canalised into a temporary figure that is the normal individual man. The individualisation of the vital being would mean an immortal formulation of an immortal soul as energy consciousness with a specific role for the Divine to play. It maintains its identity, its personality independent of the vicissitudes of the physical body: it continues to function as a divine being, a godhead, to work for mankind and the world. The popular legend has imaged this phenomenon in the mystic figure of an immortal Aswatthama and Vibhishana still wandering in earth's atmosphere.
   Finally, it is the turn of the body to become individualised, personalised, that is to say, when it takes up the disposition and configurationof the psychic person and individual. The first stage is that of a subtle body individualised, a radiant form of etherealised elements consisting of the concentrated light particles of the divine consciousness of the Psyche. This too is an immortalisation of the personal identity which can be achieved and is achieved by the gnostic man who is to come, who will wholly psychicise and divinise his personality. The second stage is the reorganisation and individualisation of the material sheath itself. The very cells of the body are impregnated with the radiant substance of the supreme spiritual consciousness; they live the life of the spiritual individual, the personal divine embodied in the individual. When the whole process is gone through and the work clone, the individual body, physically too, shares in and attains the immortality of the soul. The body is firm enough to maintain its physical identity and yet plastic enough to change in the manner and to the degree demanded of it at any time.

05.04 - The Measure of Time, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is when things are arranged in this manner, the right thing in the right place, that divine perfection, the Realisation in the material, is attained. And for this consummation to come about, the process that is followed is a greater and greater infiltration of higher and higher forces into the field of disorder, of our normal life and consciousness. The time taken simply indicates that the process is being worked out; it is an expression of the rhythm of procedure. But to the Divine; the Supreme Consciousness that works, time itself has no separate meaning or intrinsic value; for it a thousand or a million years do not mean more than what is one moment for us. Indeed, the slowness of time simply marks the steps of events in the lower ranges of creation: as we rise higher and higher, forces from there come down into the lower field, and the tempo of events quickens; finally, when the highest peak is attained and its forces descend and intervene in the ordering of the lowest levels, then the change, the arrangement that is being worked out, is accomplished immediately and without delay: the time lag is abolished altogether. Time may be compared to a kind of elastic bond connecting the highest and the lowest and running through the intermediate zones. It contracts as one moves upward and is telescoped, as it were, at the top.
   ***

05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Take for instance, the romantic story of the massof a body. Mass, at one time, was considered as one of the fundamental constants of nature: it meant a fixed quantity of substance inherent in a body, it was an absolute quality. Now we have discovered that this is not so; the mass of a body varies with its speed and an object with infinite speed has an infinite masstheoretically at least it should be so. A particle of matter moving with the speed of light must be terribly massive. Butmirabile dictue!a photon has no mass (practically none). In other words, a material particle when it is to be most materialexactly at the critical temperature, as it wereis dematerialised. How does the miracle happen?
   In fact, we are forced to the conclusion that the picture of a solid massive material nature is only a mask of the reality; the reality is,that matter is a charge of electricity and the charge of electricity is potentially a mode of light. The ancient distinction between matter and energy is no longer valid. In fact energy is the sole reality, matter is only an appearance that energy puts on under a certain condition. And this energy too' is not mechanical (and Newtonian) but radiant and ethereal. We can no longer regret with, the poet:
  --
   Let us leave the domain, the domain of inorganic matter for a while and turn to another set of facts, those of organic matter, of life and its manifestation. The biological domain is a freak in the midst of what apears to be a rigidly mechanistic material universe. The laws of life are not the laws of matter, very often one contravenes the other. The two converging lenses of the two eyes do not make the image twice brighter than the one produced by a single lens. What is this alchemy that forms the equation 1=1 (we might as well put it as 1+1=1)? Again, a living wholea cellfissured and divided tends to live and grow whollyin each fragment. In life we have thus another strange equation: part=whole (although in the mathematics of infinity such an equation is a normal phenomenon). The body (of a warm-blooded animal) maintaining a constant temperature whether it is at the Pole or at the Equator is a standing miracle which baffles mere physics and chemistry. Thirdly, life is immortal the law of entropy (of irrevocably diminishing energy) that governs the fate of matter does not seem to hold good here. The original life-cells are carried over physically from generation to generation and there is no end to the continuity of the series, if allowed to run its normal course. Material energy also, it is said, is indestructible; it is never destroyed, but changes form only. But the scientific conception of material energy puts a limit to its course, it proceeds, if we are to believe thermodynamics, towards a dead equilibrium there is no such thing as "perpetual movement" in the field of matter.
   Again the very characteristic of life is its diversity, its infinite variety of norms and forms and movements. The content and movement of material nature is calculable to a great extent. A few mathematical equations or formulae can after all be made to cover all or most facts concerning it. But the laws of life refuse systematisation. A few laws purporting to govern the physical bases of life claim recognition, but they stand on precarious grounds. The laws of natural selection, of heredity or genetics are applicable within a very restricted frame of facts. The variety of material substances revolves upon the gamut of 92 elements based upon 4 or 5 ultimate types of electric unitand that is sufficient to make us wonder. But the variety in life-play is simply incalculablefrom the amoeba or virus cell to man, what a bewildering kaleidoscope and each individual in each group is unique in its way! The few chromosomes that seem to be the basis of all diversity do not explain the mystery the mystery becomes doubly mysterious: how does a tiny seed contain the thing that is to become a banyan tree, how does a speck of plasma bring forth from within an object of Hamletian dimensions! What then is this energy or substance of life welling out irrepressively into multitudinous forms and modes? The chemical elements composing an organic body do not wholly exhaust its composition; there is something else besides. At least in one field, the life element has received recognition and been given an independent name and existence. I am obviously referring to the life element in food-stuff which has been called vitamin.

05.05 - Of Some Supreme Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Two godheads are there: one above, the other here below. One is transcendent, the other immanent; one is eternal, infinite, immutable, absolute, the other is of the temporal and in it, wedded to the finite, the changing, the relative; one is sovereignly conscious, the other imbedded in the unconscious.
   One is the godhead that is, the other the godhead that is becoming.

05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The second element brought in in the indeterminacy picture is the restoration of the "subject" to its honoured or even more than the honoured place it had in the Mediaeval Ages, and from which it was pulled down by young arrogant Science. A fundamental question is now raised in the very methodology of the scientific apparatus. For Science, needless to say, is first and foremost observation. Now it is observed that the very fact of observation affects and changes the observed fact. The path of an electron, for example, has to be observed; one has then to throw a ray of lighthurl a photonupon it: the impact is sufficient to deflect the electron from the original path. If it is suggested that by correction and computation, by a backward calculation we can deduce the previous position, that too is not possible. For we cannot fix any position or point that is not vitiated by the observer's interference. How to feel or note the consistency of a thing, if the touch itself, the temperature of the finger, were sufficient to change the consistency? The trouble is, as the popular Indian saying goes, the very amulet that is to exorcise the ghost is possessed by the ghost itself.
   So the scientists of today are waking up to this disconcerting fact. And some have put the question very boldly and frankly: do not all laws of Nature contain this original sin of the observer's interference, indeed may not the laws be nothing else but that? Thus Science has landed into the very heart the bog and quagmire, if you likeof abstruse metaphysics. Eddington says, there is no other go for Science today but to admit and delcare that its scheme and pattern of things, as described by what is called laws of Nature, is only a mental construct of the Scientist. The "wonderful" discoveries are nothing but jugglery and legerdemain of the mindwhat it puts out of itself unconsciously into the outside world, it recovers again and is astonished at the miracle. A scientific law is a pure deduction from the mind's own disposition. Eddington goes so far as to say that if a scientist is sufficiently introspective he can trace out from within his brain each and every law of Nature which he took so much pains to fish out from Nature by observation and experiment. Eddington gives an analogy to explain the nature of scientific law and scientific discovery. Suppose you have a fishing net of a particular size and with interstices of a particular dimension; you throw it into the sea and pull out with fishes in it. Now you count and assort the fishes, and according to the data thus obtained, you declare that the entire sea consists of so many varieties of fish and of such sizes. The only error is that you could not take into account the smaller fishes that escaped through the interstices and the bigger ones that did not at all fall into the net. Scientific statistics is something of this kind. Our mind is the net, and the pattern of Nature is determined by the mind's own pattern.

05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Science also declared that it is not the observation of one person, however qualified, that determines the truth or otherwise of a fact, but the observation of many persons and the possibility of observations of all persons converging, coinciding, corroborating. It is only when observation has thus been tested and checked that one can be sure that the personal element has been eliminated. Indeed the ideal condition would be if the observer, the scientist himself, could act as part of the machine for observation: at the most he should be a mere assembler of the parts of the machine that would record itself, impersonally, automatically. The rocket instruments that are sent high up in the sky to record the temperature, pressure or other weather condition in the stratosphere or the deep-sea recording machines are ingenious inventions in that line. The wizard Jagadish Chandra Bose showed his genius precisely in the way he made the plant itself declare its life-story: it is not what the scientist thinks or feels about the plant, but what the plant has to say of its own accord, as it wereits own tale of growth and decay, of suffering, spasm, swoon, suffocation or death under given conditions. This is the second step that Science took in the direction of impersonal and objective inquiry.
   It was thought for long a very easy matterat least not extraordinarily difficultto eliminate the observer and keep only to the observed. It was always known how the view of the observer that is to say, his observation changed in respect of the observed fact with his change of position. The sun rises and sets to the observer on earth: to an observer on Mars, for example, the sun would rise and set, no doubt, but earth too along with, in the same way as Mars and sun appear to us now, while to an observer on the sun, the sun would seem fixed while the planets would be seen moving round. Again, we all know the observer in a moving train sees things outside the train moving past and himself at stand-still; the same observer would see another train moving alongside in the same direction and with the same speed as stuck to it and at stand-still, but as moving with double the speed if going in a contrary direction: and so on.
  --
   There is still something more. The matter of calculating and measuring objectively was comparatively easy when the object in view was of medium size, neither too big nor too small. But in the field of the infinite and the infinitesimal, when from the domain of mechanical forces we enter into the region of electric and radiant energy, we find our normal measuring apparatus almost breaks down. Here accurate observation cannot be made because of the very presence of the observer, because of the very fact of observation. The ultimates that are observed are trails of light particles: now when the observer directs his eye (or the beam oflight replacing the eye) upon the light particle, its direction and velocity are interfered with: the photon is such a tiny infinitesimal that a ray from the observer's eye is sufficient to deflect and modify its movement. And there is no way of determining or eliminating this element of deflection or interference. The old Science knew certainly that a thermometer dipped in the water whose temperature it is to measure itself changes the initial temperature. But that was something calculable and objective. Here the position of the observer is something like a "possession", imbedded, ingrained, involved in the observed itself.
   The crux of the difficulty is this. We say the observing eye or whatever mechanism is made to function for it, disturbs the process of observation. Now to calculate that degree or measure of disturbance one has to fall back upon another observing eye, and this again has to depend upon yet another behind. Thus there is an infinite regress and no final solution. So, it has been declared, in the ultimate analysis, scientific calculation gives us only the average result, and it is only average calculations that are possible.

05.10 - Children and Child Mentality, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There are two failings which a teacher must guard againstto which he is usually proneif he wishes to secure respect and obedience and trust from children: (I) telling a lie and (2) losing temper. A child can easily find out whether you are spinning a long yarn or not. He is inquisitive, irrepressively curious and, above all, he has his own manner and angle of looking at things. He puts questions about all things and subjects and in all ways that seem queer to an adult view. His answers too to questions, his solutions of problems are very unorthodox, bizarre. But it is all the more the task of the elder not only to put up with all these vagaries, but also with great sympathy and patience to appreciate and understand what the child at tempts to express. If you get irritated or angry and try to snub or brush him away, it would mean the end of all cordial relation between you and him. Or, again, if you try to hoodwink him, give a false answer to hide your ignorance, in that case too the child will not be deceived, he will find you out and lose all respect for you. It is far better to own your ignorance, saying you do not know than to pose as a knowing man; although that may affect to some extent his sense of hero-worship and he may not entertain any longer the unspoilt awe and esteem with which he was accustomed to look up to you, still you will not lose his affection and confidence. Infinite patience and a temper that is never frayed or ruffled are demanded of the teacher and the parent who wish to guide and control successfully and happily a child. With that you can mould in the end the most refractory child, without that you will fail even with a child of goodwill.
   Wordsworth: We Are Seven

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The psychic being is a packet of gathered power, a charged battery, as it were; when it comes down upon earth, it calls round itself elements of mind and vital and even subtle physical needed for the purpose of the particular life experience, and even those that would go to constitute the physical body. The psychic being usually picks up these elements of mind and life and body out of the universal store-house of earth's atmosphere as it needs them, in the same way as it returns them there on the journey back after death. But as I have already said, there are beings who have developed well-formed personalities of mind and life and even of the physical consciousness. These formations are not mere loose accretions, temporary arrangements for a life experience, but are welded, organised, given a more or less permanent shape, as the proper instrument of the psychic being, as its own expression. In such cases, the outer personality too continues to exist as an essential mode or vibration in and with the psychic consciousness itself and when the soul descends upon earth, is in contact with the earth's atmosphere, it projects out of I itself the external personality and formation. This does not I mean certainly that the personality remains something fixed and rigid, but that it has attained an essential fullness of form and yet retains the capacity for further change and growth through further growth of the psychic being in other life experiences.
   Now the time and occasion for a particular birth of the soul depends naturally on the inner need of that being. But it must be notedas it is a fact in the occult world that the souls are not so many absolutely separate unrelated autonomous self-sufficient entities, each one coming and going as and when it chooses and likes: on the contrary, the souls form groups or families according to some secret affinity. And when they come down, they do so not unoften in company. A call goes, a bell is rung as it were intimating that the hour is come and they rush down. And it may even happen that in rushing down a psychic being is not too careful or fastidious about the instrument, the vehicle he chooses to inhabit; whatever is handy and nearest and on the whole suitable to his purpose he takes up and goes forward. He takes it all as an adventure and has the joy of battle and the warrior spirit that can taste of victory only when hard fought and won. That is how we meet not unoften a considerable discrepancy between the inner being of a man and his earthly tenement, his soul and his external character and physical nature. There is a meaning in the choice, a significance in the utilisation of unfavourable conditions: there is a method in the madness.

05.13 - Darshana and Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There is another concept in Whitehead which seems to be moulded after a parallel concept in Sri Aurobindo: it is with regard to the working out of the process of creation, the mechanism of its dynamism. It is almost a glimpse into the occult functioning of the world forces. Whitehead speaks of two principles that guide the world process, first, the principle of limitation, and second, the principle of ingress. The first one Sri Aurobindo calls the principle of concentration (and of exclusive concentration) by which the infinite and the eternal limits himself, makes himself finite and temporal and infinitesimal, the universal transforms itself into the individual and the particular. The second is the principle of descent, which is almost the corner-stone in Sri Aurobindo's system. There are layers of reality: the higher forces and formulations enter into the lower, work upon it and bring about a change and transformation, purification and redemption. All progress and evolution is due to this influx of the higher, the deeper into , the lower and superficial plane of existence.
   There is one concept in Whitehead which seems rather strange to us; it is surely a product of the brain-mind. God, according to him, is not the creator: he is only the Redeemer, he is a shaper but not the source and origin of things. That is because he thinks that if God is made the creator of the world, he would be held responsible for the evil there. This difficulty comes when one thinks of God too much in the popular anthropomorphic way, like someone seated above the world and passing judgment upon a world which is not his doing. God is perhaps a lover of the world, but not its Mastera certain Christian outlook says. According to Sri Aurobindo, God is a triple reality in his transcendental, cosmic and individual aspect. In creating the world, God creates, that is to say, manifests himself. And Evil is an evolute in the process of God's self-creation through self-limitation: it proceeds to self-annihilation and even self-transmutation in a farther process of God's self-unfoldment in world and Nature.

05.19 - Lone to the Lone, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   When one is a member of the crowd, he has no personality or individuality, he is an amorphous mass, moving helplessly in the current of life, driven by Nature-force as it pleases her: spiritual life begins by withdrawing oneself from this flow of Ignorance and building up or taking cognisance of one's true person and being. When one possesses oneself integrally, is settled in the armature of one's spirit self, he has most naturally turned away from the inferior personalities of his own being and the comradeship also of people in bondage and ignorance. But then one need not stop at this purely negative poise: one can move up and arrive at a positive status, a new revaluation and reaffirmation. For when the divine selfhood is attained, one is no longer sole or solitary. Indeed, the solitariness or loneliness that is attributed to the spiritual status is a human way of viewing the experience: that is the impression left on the normal mind consciousness when the Purusha soars out of it, upwards from the life of the world to the life of the Spirit. But the soul, the true spiritual being in the individual, is not and cannot be an isolated entity; the nature of the spiritual consciousness is first transcendence, no doubt, transcendence of the merely temporal and ephemeral, but it is also universalisation, that is to say, the cosmic realisation that has its classic expression in the famous mantra of the Gita, he who sees himself in other selves and other selves in his own self. In that status "own" and "other" are not distinct or contrary things, but aspects of the one and the same reality, different stresses in one rhythm.
   The flight then represents the freedom, the movement in height of the soul; but there is also the other, the horizontal movement leading to expansiveness and comprehension. One is transcendental, the other global or cosmic. First we have to reject, reject the false formations one by one (sheath by sheath, as it is described in the Upanishads) and arrive at the purest core of truth and reality; but again we have to come back, take up a new, the true formation. What was renounced has to be reintegrated in the divine becoming. While we are in Ignorance, our relations with men and the world are false and, ignorant, but once we attain our true self, we find the same self in men and things and we have no more revulsion for themtato na vijigupsate.

05.22 - Success and its Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   How is this tranquil energism to be secured? What are the conditions that produce and maintain and foster it? The first condition is self-confidence. One must have trust in oneself, a full faith that one is able to do the thing. A pessimist, a half-hearted doubter, a defeatist can never achieve anything in the world. All successful men, whatever share they agreed to give to chance, had always immense hope and faith. Against failures, against tremendous odds they have always persisted, always believed in their star. Like Caesar they said not only to themselves but also to others: "Thou carriest with thee the fate of Caesar." Only, of course, the self-confidence sometimes overrides itself, becomes conceit and arrogance. Then you go beyond your depth, tempt the fates beyond your control and open the door to failure. So along with self-confidence, there must be an element of sobriety; we will call it modestytrue modesty that can perceive the extreme limit at least of the possible and the impossible. Such modesty itself is a source of serenity and calmness in the mind and nerves. Imagine a lion couchant, aiming at its prey. The prey remains spellbound, unable to run away. The lion's gaze is fixed upon its victim; its hypnotism consists in a calm and absolute self-confidence, an unshakable assurance that its will shall prevail.
   Man's self-confidence is, as I have said, apt to overleap itself; it turns into self-conceit and blind and obstinate complacence. An animal by instinct knows how to remain within its limits and continue to be unfailing in its judgment: it is domestic animals that begin to get muddled in their instinctive movements. With the growth of the mental self-consciousness man loses the sense of his limits and always seeks to exceed himself. And therefore failure and fall have become almost his constant companions. His efforts are not commensurate with his powers. Hence in his case modesty is a great asset and a desideratum. Modesty, we said, is the consciousness of one's limitationnot over-estimating oneself, nor for that matter under-estimating oneself: it is judging exactly what one is.

05.24 - Process of Purification, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There are two typeswhich mean two stagesof control. You can control your nature by the force of your will, as one does a wicked horse by means of the toothed bit. But this control is precarious and the clearing or purification effected is only skin-deep. At the slightest weakening of the will or a momentary lack of vigilance, you may find yourself in the very midst of a volcanic eruption of passions. Even otherwise, even if there happens no external outburst, the burden or pressure of the ignorant nature is always there and the struggle or tension, although thrown into the background, obstructs the nature, does not give it the free and spontaneous higher poise of the spirit. The other control comes from the inmost being, from the spiritual self itself: it is automatic and it is occult in its action and therefore naturally effective. When the Spirit, the Inner Control (Antarymi)works, it happens that even if the desires are there, the occasions for their satisfaction are withdrawn from you. As the Mother says, some people who are destined for the spiritual life lose all earthly props whenever they wish to lean upon them, they lose their endeared objects whenever they are eager to cherish them. At a certain stage of the growth of the inner consciousness, the demand of the soul makes it impossible for the vital (or physico-vital), so far as it is unpurified and unprepared, to secure its objects: even if the lips yearn, the cup is taken away. The circumstances themselves yield to the pressure of the inner being and conspire, as it were, to withhold and remove all dangerous contacts. The being has not to say, "Lead me not into temptation", for the temptations by themselves slip away. That is the earlier poise of the interregnum we are describing; the next poise comes when the wish-impulses, the subjective vibrations also melt and disappear. Then there appear no such things as temptations. Objects, events, circumstances that might have acted in that role come and go, but the being remains indifferent and unruffled, because suffused with the delight of another contact. The detachment from the worldly is secure and absolute because the being has found its attachment to the Divine. That is the beginning of the integral spiritualisation of the nature.
   ***

05.25 - Sweet Adversity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Man has something in him which is irrepressible in the worst of circumstances, which can and does live outside and beyond their attacks and menaces. Adverse circumstances the more adverse the betterare God-sent in that sense, because they tend to throw us back upon ourselves, upon our inner truth and reality, which otherwise we would not have known or recognised. And it is the nature of that truth and reality to be free and happy and hopeful absolutely. And the consciousness which possesses that temper and vibration is master of an energy, a force of executiona will and power to do the miracle.
   To live in hope, to work in hope is not merely to live in illusion and to work for a chimera. On one consideration, to live otherwise, in hopelessness, cannot cure matters, even if the matter is truly and really as dark as it looks. To view a matter of fact solely and wholly in the matter of fact way does not give the right perspective of things, a proper appreciation of appearance and reality. It is well known that often we project our imagination and apprehension upon the external world and bring about or help to bring about results that were only a possibility. Our fear calls for the object feared and makes it a reality. Apart from that, however, and on a deeper consideration, to live in hope is to react against the danger apprehended, to call in a help and power that is or can be always at our disposal, which can not only console but save. Even if death be the end and there is no escape, yet we would be freed from the wounds and scars that it inflicts upon our being with its ignorance and unconsciousness, we would learn to pass over luminously and in the full freedom of the spirit.

05.29 - Vengeance is Mine, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Do we then propose taking it all lying down, it may be asked? Is martyrdom then our ideal? Not so, for we do not believe that evil forces can be appeased or conquered or transformed by yielding to them, letting them free to have their own way. Otherwise Krishna would not have enjoined and inspired (almost incited) Arjuna to enter on a bloody battle. Still forces, whether good or bad, are conquered or quelled or transformed truly and permanently by forces that belong not to the same level of being or consciousness, but to a higher one. Instead of working in a parallelogram of forces, we must take recourse, as it were, to a pyramid of forces. We know of the ideal of soul-force standing against and seeking to persuade or peacefully subdue brute force. It is not an impossibility; only we must be able really to get to the true soul and not a semblance or substitute of it. The true soul is .man's spiritual or divine being the consciousness in which man is one in substance and nature with God. It is not a mere thought formation, a mental and moral ideal. The only force that can succeed against a lower or undivine force is God's own force and the success can be complete and absolute by the calling in or intervention of God's force in its highest status. Anything less than that will be no more than a temporary lull or adjustment.
   The world is not changed in spite of many efforts, because man is always taking to human means, he is not allowing God to do God's work, but putting his own individual initiative in God's place, taking perhaps God's name on the lips with a secret, unconscious feeling that unless he himself does something nothing will be donekarthamiti manyate. Human means may achieve at its best a compromise, but no permanent solution: it is often the beginning of a worse situation, a greater disharmony and conflictpeace, it has been said, is only a preparation for war. That vicious circle can be and has to be cut by the razor-blade consciousness of the aspirant to life divine who by the clear and tranquil energy of his tapascan call down a divine interference in mortal affairs.

05.30 - Theres a Divinity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In our human reckoning, we seem to help the evolutionary course sometimes and sometimes hamper it with our efforts in so far as they are well directed or ill directed. In the practice of spiritual life too, one may be tempted to find a measurable proportion between the personal endeavour and the attainment. However that may be, at the end of all human efforts, the finishing touch always comes from the Divine Grace. Whether we succeed or fail, whatever be the human judgment of the situation, the Grace is sure to intervene in the final stage: to success it will bring more success giving it the peak of fulfilment, and failure too it will transmute into a glorious triumph.
   Hamlet, Act v, Sc. ii

05.32 - Yoga as Pragmatic Power, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The fundamental truth to be noted is that the Spirit is power, not merely consciousness: indeed the very definition of the spirit is that it is consciousness-energy. And it is this consciousness-energy that is at the source of all cosmic activities. Man's action too springs from this original source, although apparently it seems to be caused by other secondary and derivative energies. As a matter of fact what these energies that seem to be actually in play do is not the origination but rather the deviation and diversion, a diminution and adulteration of the supreme energy, a lowering of the quality, the tone and temper of the dynamism. In other words, as we have already said, a thought force, a vital force, a nervous or physical force, all these are only lower, even minima values, more or less distant and deformed echoes of a true and absolute Power behind and above them all. These forces become powerful in proportion as they are instruments and functions of that one mother energy. The truth is most beautifully illustrated in the story of Brahma a and the gods in the Kena Upanishad. The gods conquered and were proud of their conquest; each thought that it was due to his own personal prowess that he conquered. But they were utterly discomfited and shamed when the Divine Power appeared and proved to them that but for this Power they would not be able even to tackle a blade of grassFire would not burn it, Water would not drench it, Wind would not move it.
   The Life Divine, by Sri Aurobindo

06.01 - The End of a Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   And yet if the civilisation really goes, it will not be a small thing, even when measured on the cosmic scale. A civilisation is to be judged and valued not at its nadir, but at its zenith, in its total effect and not by a temporary phase in its course. Civilisation really means preparation of the instrument: the human instrument that is to express the Divine. The purpose of creation, we have often said, is the establishment of the highest spiritual consciousness in the embodied life on earth. The embodied life means man's body and life and mind; individually and socially these constitute the instrument through which the higher light is to manifest itself. The instrument has to be prepared, made ready for the purpose; Actually it is obscure, ignorant, narrow, weak; at the outset and for a long time it expresses only or mainly the inferior animal nature. Civilisation is an at tempt to raise this inferior nature, to refine, enlarge and heighten it, to cultivate and increase its potentialities and capacities. The present civilisation, we have said, is a growth of thousands of years-at least five thousand years according to the most modest archaeological computation. In this period man has developed his brain, his rational intelligence, has unravelled some of the great mysteries of nature; he has controlled and organised life to an extent that has opened new possibilities of growth and achievement; even with respect to the body he has learnt to treat it with greater skill and endowed it with finer and more potent efficiencies. There have been aberrations and misuses, no doubt; but the essence of things achieved still remains and is always an invaluable asset: that must not be allowed to go.
   If the civilisation goes, it means the instrument is gone, the basis on which the edifice for the Divine Consciousness is to be raised is removed, nothing remains to stand firmly on. So the labour has to start again: one must begin from the beginning. The work has to be done and will be done, it cannot be allowed to terminate into a labour of Sisyphus.
  --
   For here is the sense of the crisis. The mantra given for the new age is that man shall be transcended and in the process, man, as he is, shall go. Man shall go, but something of the vehicle that the present cycle has prepared will remain. For, that precisely has been the function of the passing civilisation, especially in its later stages, viz, to build up a terrestrial temple for the Lord. The aberration and deformation, rampant today, mean only an excess of stress upon this aspect, upon the external presentation which was ignored or not sufficiently considered in the earlier and higher curves of the present civilisation. The spiritual values have gone down, because the material values came to be regarded as valueless and this upset the economy or balance in Nature. It is true that we have gone far, too far in our revanche. And the problem that faces us today is this: whether mankind will be able to change sufficiently and grow into the higher being that shall inhabit the earth as its crown in the coming cycle or, being unable, will go totally, disappear altogether or be relegated to the backwater of earthly life, somewhat like the aboriginal tribes of today.
   ***

06.19 - Mental Silence, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now, the value of an idea cannot be determined by the idea itself. Usually one chooses because of some external reason or other: one's education, environment, one's personal temperament, likes and dislikes go a long way in determining one's choice. So the first thing you have to do is not to allow the thoughts to come in pell-mell, as and when they like. Thoughts must come only when you choose them and only those that you choose. There must be a conscious selection. How to proceed in this work? As your own thoughts cannot choose themselves, what you have to do at the outset is to call for a higher guidance and let yourself be absolutely impartial and passive in its hands.
   A blankness is needed, a white emptiness somewhere behindeven if it does not come and occupy the front too. Give up personal choosing and wait for the Higher Direction the Divineto do with you whatever it wills. Given the requisite silence and reliance, the decision comes inevitably and you are moved to do automatically what is required to be done from moment to moment. At first you may not get the knowledge of the why and the wherefore of your action, you act merely as an automaton but with the luminous silence within and a tranquil aspiration attending. When once you have been trained in this unquestioning docility, then knowledge will be given to you gradually, at first only of a few steps ahead, later on for a fuller and completer perspective.

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  It dared not tempt the great and difficult heights
  Or climb to be neighbour to a lonely star
  --
  Or tempt the foam-curled breakers' perilous laugh,
  Adventure's lyrist, danger's amateur,
  --
  A temperate vigilant spirit governed life:
  Its acts were tools of the considering thought,

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  And made of it its temple and pure abode.
  But when its feet had touched the quivering bloom,
  --
  A temple is shaped where the high gods could live.
  Even if the struggling world is left outside

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  There was no temptation of the joy to be.
  Unutterably effaced, no one and null,

07.31 - Images of Gods and Goddesses, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   I have seen some of these forms in the vital world and also in the mental world; they are truly creations of man. There is a Power from beyond that manifests, but in this triple world of Ignorance man creates God Himself in his own image and beings that appear there are more or less the outcome of the creative human thought. So at times we do have things that are truly frightful. I have seen formations that are so obscure, so un-understandable, so inexpressive! There are some divine beings that are treated worse than the others. Take, for example, this poor Mahakali. What has man made of her, wildly terrible, a nightmare beyond imagination! Such creations however live in a very inferior world, in the lowest vital world; and if there is anything there of the original being, it is such a far off reflection that it is hardly recognisable. And yet it is that which is pulled by the human consciousness. When, for example, an image is made and installed and the priest calls down into it a form, an emanation of a god, through an inner invocation there is usually a whole ceremony in this connectionif the priest is someone having the power of evocation, then the thing succeeds (what Ramakrishna did in the Kali temple). But generally priests are people with the commonest ideas and the most traditional training and education; when they think of the gods they give them attributes and appearances which are popular, which belong normally to entities of the vital world, at best to mental formations but which do not represent in any way the truth of the beings behind. All the idols in temples or the household gods worshipped by the many are inhabited by beings who know only how to lead you to unhappiness and disaster. They are so far away from the divinity that one means to worship. There are certain family Kalis that are real monsters. I have even advised some to throw such an image into the Ganges to get rid of the evil influence emanating from it. But of course it is always the fault of man and not of the divinity. For man wishes so much to make his gods in his own image.
   ***

07.40 - Service Human and Divine, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Just an illustration of the quality of the spirit that animates humanitarianism. A charitable man will give generously for a thing that is known, recognised, appreciated; he will be liberal if he finds his name attached to the work, announced and pronounced, if there is fame for him in it. But ask him a dole for something genuine, comparatively modest or out of the way, something that is truly spiritual and divine, you will find his purse-strings tightened, his heart closed up. A gift that bears no value to the giver does not tempt the ordinary humanitarian. There is indeed another different category of givers, of the opposite kind, who want precisely to remain anonymous: they would be displeased if their names were announced. But the motive here too is not very different; in fact it is the same motive acting rebours, backward as it were. Here there is an additional element of self-glorification: one gives and people do not know who he is; it is something all the more to be proud of.
   You must look into yourself, question yourself before you do a thing and not do it simply because it is the thing normally done and it is how things are normally done. You can do good to others, if you know what is that good and if you possess that in yourself. If you wish to help others, you must be on a higher level than that of theirs. If you are one with the others, level with them in nature and consciousness, what can you do but share in their ignorance and blind movements and perpetuate them? So it happens really that the first thing to do is to serve yourself.

07.41 - The Divine Family, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The material world is full of things that draw you away from your soul's quest, from approaching your home. Normally you are tossed about by the forces of ignorant Nature and you are driven even to do the worst stupidities. There is but one solution, to find your psychic being; and once you have found it, cling to it desperately and not to allow yourself to be drawn out by any temptation, any other impulsion whatsoever.
   ***

07.42 - The Nature and Destiny of Art, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In ancient times, in the great ages, in Greece, for example or even during the Italian Renaissance, particularly, however, in Greece and in Egypt, they erected buildings, constructed monuments for the sake of public utility. Their buildings were meant for the most part to be temples, sanctuaries to lodge their gods and deities. What they had in view was something total, whole and entire, beautiful and complete in itself. That was the purpose of architecture embodying the harmony of sweeping and majestic lines: sculpture was a part of architecture supplying details of expression and even painting came up to complete the expression: but the whole held together in a coordinated unity which was the monument itself. The sculpture was for the monument, the painting was for the monument; it was not that each was separate from the other and existed for itself and one did not know why it was there. In India, when a temple was being built, for example, what was aimed at was a total creation, all the parts combined to give effect to one end, to make a beautiful vesture for God, the one object of their adoration. All the great epochs of art were of this kind. But in modern times, in the latter part of the last century, Art' became a matter of business. A painting was done in order to be sold. You do your paintings, put each one in a frame and place them side by side or group them, that is, lump them together without much reason. The same with regard to sculpture. You make a statue and set it up anywhere without any connection whatsoever with the surroundings. It is always something foreign, extraneous in its setting, like a mushroom or a parasite. The thing in itself may not be quite ugly, but it is out of place, it is not part of an organic whole. We exhibit art today. Indeed, it is exhibitionism, it is the showing off of cleverness, talent, skill, virtuosity. A piece of architecture does not incarnate a living force as it used to do once upon a time. It is no longer the expression of an aspiration, of something that uplifts the spirit nor the expression of the magnificence of the Divine whose dwelling it is meant to be. You build houses here and there pell-mell or somehow juxtaposed without any coordinating idea governing them, without any relation to the environment where they are situated. When you enter a house, it is the same thing. A bit of painting here, a bit of sculpture there, some objects of art in one corner, a few others in another. Yes, it is an exhibition, a museum, a kaleidoscopic collection. It gives a shock to the truly sensitive artistic taste.
   I do not say that a museum is not necessary or useful. It is a good means of education, that is to say, getting information about what other people or other epochs did. It is an aid to the historic knowledge of things. But it is far from being artistic. A museum is not the place where art can find its highest or its true expression. There is an art which seeks to coordinate, integrate distinct, discrete, contrary objects. It is called decorative art. And in so far as this art is successful, we are a step forward even in these days towards true art.
   Here in India things are and should be a little different. In spite of the modern European invasion and in spite of certain lapses in some directions I may refer to what Sri Aurobindo calls the Ravi Varma interlude the heart of India is not anglicised or Europeanised. The Calcutta School is a signalthough their at tempt is rather on a small scaleyet it is a sign that India's artistic taste, in spite of a modern education, still turns to what is essential and permanent in her culture and civilisation. You have still before you, within your reach, the old temples, the old paintings, to teach you that art creation is meant to express a faith, to give you the sense of totality and organisation. You will note in this connection another fact which is very significant. All these paintings, all these sculptures in caves and temples bear no signature. They were not done with the idea of making a name. Today you fix your name to every bit of work you do, announce the event with a great noise in the papers, so that the thing may not be forgotten. In those days the artist did what he had to do, without caring whether posterity would remember his name or not. The work was done in an urge of aspiration towards expressing a higher beauty, above all with the idea of preparing a dwelling fit for the deity whom one invokes. In Europe in the cathedrals of the Middle Ages, things were done in the same spirit. There too at that time works were anonymous and bore no signature of the author. If any name came to be preserved, it was more or less by accident.
   However, even the commercialism of today, hideous as it is, has an advantage of its own. Commercialism means the mixing together of all parts of the world. It effaces the distinction between Orient and Occident, brings the Orient near to the Occident and the Occident near to the Orient. With the exchange of goods, there happens an exchange of ideas and even of habits and manners. In ancient days Rome conquered Greece and through that conquest was herself conquered by the culture and civilisation of Greece. The thing is happening today on a much greater scale and more intensely perhaps. At one time Japan was educating herself on the American pattern; now that America has conquered Japan physically, she is being conquered by the spirit of Japan; even in objects manufactured in America, you notice the Japanese influence in some way or other.

08.05 - Will and Desire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   What one may try, in respect of a child, is to turn the direction of his desires, let him desire better things, better because more true and also more difficult to obtain. For example, when you see a child full of desires, put into him a desire of higher quality, that is to say, instead of desiring purely material objects which can give only a temporary satisfaction, one could awaken in him the desire to know, to learn, to become great and so on. That would indeed be a very good beginning. As these things are more difficult to secure, it will serve to develop, to streng then his will. Even if the difficulty is of a physical kind, if, for example, you give the child a doll to prepare, a Chinese puzzle to solve or a game of Patience, the effort helps in the development of concentration, perseverance, a certain clarity of ideas etc. You can in this way divert the child's will from wrong pursuits to right ones. True, it needs constant attendance and application on your part, but that seems to be the surest way. It is not easy, but it is the most effective.
   To say "no" does not cure, but to say "yes" does not cure either. I knew some persons who allowed their children to do as they pleased. There was one child who tried to eat anything he could get hold of. Naturally he fell sick and got disgusted in the end and cured of the habit. Still the method means risk. For example, a child one day got hold of a match-box and as he was not prevented, burnt himself in playing with it, although thereafter he did not touch a match-box any more. The method may be even catastrophic. For there are children who are dare-devils most children are soand when a desire possesses them they are stopped by nothing in the world. Some are fond of walking along the edge of walls or on house tops; some have an impulse to jump into water directly they see it. Even there are some who love to take the risk of crossing a road when a car is passing. If such children are allowed to go their way, the experiment may prove fatal sometimes. There are people who do allow their children to have this liberty arid take the risk. For they say prevention is not a cure. Children who are denied anything do not usually believe that what is denied is bad, they consider that a thing is called bad simply when one wishes to deny it. So would it not be better, it is argued, to concede the liberty? The theory is that individual liberty must be respected at all costs. Past experiences should not be placed before beings that are come newly into the world; they must get their own experiences, make their own experiments free from any burden of the past. Once I remonstrated with someone that a child should be forewarned about a possible accident, I was told in answer it was none of my business. And when I persisted in saying that the child might get killed, the answer was, "What if? Each one must follow his destiny. It is neither the duty nor the right of anybody to meddle in the affairs of others. If one goes on doing stupid things One will suffer the consequences oneself and most likely stop doing them of one's own accordwhich is hundredfold better than being forced by others to stop." But naturally there are cases when one stops indeed, but not in the way expected or wished for.

08.27 - Value of Religious Exercises, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   These things, if they help you, are all right; if they do not, naturally they are of no use. The value is quite relative. It is worth only the effect it has on you or the measure of your belief in it. If it is an aid to your concentration, then, as I say, it is welcome. The ordinary consciousness takes to the thing through a kind of superstition; one thinks, "If I go to the temple or to the church once a week, for example, if I say my prayers regularly, something good will happen to me." It is a superstition spread all over the world, but it has no spiritual value.
   I have been to holy places. I have seen monuments considered as very highly religious, in France, in Japan and elsewhere; they were not always the same kind of temples or churches nor were they the same gods but the impression they left on me, my experiences of them were everywhere almost the same, with but slight differences. There is usually a force concentrated at the place, but its character depends entirely upon the faith of the faithful; also there is a difference between the force as it really exists and the form in which it appears to the faithful. For instance, in a most famous and most beautiful place of worship which was, from the standpoint of art, the most magnificent creation one could imagine, I saw within its holy of holies a huge black Spider that had spread its net all around, caught within it and absorbed all the energies emanating from the devotion of the people, their prayers and all that. It was not a very pleasant spectacle. But the people who were there and prayed felt the divine contact, they received all kinds of benefit from their prayers. And yet the truth of the matter was what I saw. The people had the faith and their faith changed what was bad into something that was good to them. Now if I had gone and told them: 'you think it is God you are praying to! it is only a formidable vital Spider that is sucking your force,' surely it would not have been very charitable on my part. But everywhere it is almost the same thing. There is a vital Force presiding. And vital beings feed upon the vibrations of human emotion. Very few are they, a microscopic number, who go to the temples and churches and holy places with the true religious feeling, that is to say, not to pray or beg something of God, but to offer themselves, to express gratitude, to aspire, to surrender. One in a million would be too many. These when they are there, get some touch of the Divine just for the moment. But all others go only out of superstition, egoism, self-interest and create the atmosphere as it is found and it is that that you usually brea the in when you go to a holy place; only as you go there with a good feeling, you say to yourself "what a peace-giving spot!"
   I am sorry to say it. But it is like that. I tell you I have purposely made the experiment to some extent everywhere. Perhaps I came across at times in far-away small cornerslike a small village church, for exampleplaces where there was real peace and quiet and some true aspiration. Barring that, everywhere it is but a web of adverse vital forces that use everything for their food. The bigger the congregation, the more portentous the vital deity. Besides, in the invisible world it is only the vital beings that like to be worshipped. For, as I have said, that pleases them, gives them importance. They are puffed up with pride and are happy; when they can have a troop of people adoring them, they reach the very height of satisfaction.
   But if you take a truly divine being, that is not the thing he likes or appreciates. He does not like to be worshipped; worship does not give him special pleasure. But if he sees anywhere a fine intuitive sense, a good feeling, a movement of unselfishness or spiritual enthusiasm, he considers that as infinitely more valuable than prayers and Pujas. I tell you seriously, if you place a true god upon a chair and compel him to remain there all the time you are doing him Puja, he can amuse himself by letting you do it, but surely it gives him no happiness, none! He feels neither flattered nor satisfied nor glorified by your Puja. You must get that idea out of your head. There is an entire region between the spiritual world and the material, belonging to the vital beings and it is this region that is full of such things as are liked by them, because they are their food. They are happy, they feel important when men call them, pray to them, make their offerings to them: the being that has the largest number of adorers is the most satisfied, the most glorified, the most puffed up. How can you imagine that a true god, a god even of the Overmindalthough those of this region are already somewhat touched by human frailties that is to say, one who has the higher consciousness, would get any pleasure out of these things? I repeat, an act of real kindness, intelligence, unselfishness or fine understanding or sincere aspiration is for him an altogether higher and more valuable thing than any petty religious ceremony. There is no comparison. You speak of religious ceremonies. There is, for example, a being called Kali; there are many Kalis, of many varieties, installed in temples and homes. All of them almost are vital beings and forces, some are ugly and terrible. I have known people who had such a fear of Kalitheir household Kali that they trembled at the thought of offending her in any way, of committing the least fault that would displease her; for that means Kali's vengeance. I know, I know very well these entities: they are beings of the vital world, they are vital formations the forms are given by the human mind and what forms! To think that men worship such terrible and demoniac things!
   From this standpoint it is good that for a time humanity should come out of the religious atmosphere, full of fear and blind superstitious submission by which the adverse forces have profited so monstrously. The age of negation, of atheism and positivism is from this view quite indispensable for man's liberation from sheer ignorance. It is only when you have come out of this, this abject submission to the evil forces of the Vital that you can rise to truly spiritual heights and then become there collaborators and right instruments of the forces of the Truth and Consciousness and Power. The superstitions of the lower levels you must leave far behind to rise high.

08.30 - Dealing with a Wrong Movement, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   There is a great difference between pushing a thing away simply because you do not want it and changing the state of the consciousness so that the thing you do not want becomes completely foreign to your nature. Usually when you have a movement in you which you do not like, you drive it back and repel it, but you do not take the trouble of finding in yourself that which served and serves still as a support to the movement, the particular tendency, the turn of consciousness which enables the thing to enter into the consciousness. If, however, instead of a gesture of mere condemnation and suppression, you enter deep into your vital consciousness and find out the support, that is to say, the small vibration of a special kind embedded far in a corner, often a corner so dark that it is difficult to see it is there, if, in spite of all difficulty, you concentrate and follow on the track of the thing, the origin of the movement, then at the end you discover quite a small snake-like thing, coiled up, quite small, not bigger than a pea, but very black and embedded firmly. There are then two procedures: either to throw a light so intense, the light of the truth-consciousness, so strong upon the point that the thing is dissolved or to seize the little object as with a pair of pincers, pluck it out and place it before your consciousness. The first method is radical, but you have not always at your disposal the light of the Truth and you cannot make use of it whenever you like. So you have to take to the second method. You may follow it, but it will give you pain, a pain as great as when a tooth is being pulled out. I do not know if any of you had the experience, but it is painful. Usually, however, what you do in the presence of an undesirable movement is to try to wipe it offgently, I supposeor cover it up; thus things go on as before. You do not have the courage and so things do not change. Yes, it gives you pain; the pain is usually here in the heart. But if you have the courage, it is better to pull out the thing than to temporize with it; pull it out and put it in front of your gaze; it dissolves. That makes an end of it and you are cured. The thing will not come into you any more to trouble you. But the operation is radical and it has to be done as an operation.
   In the beginning you need a great perseverance in seeking out the thing. For normally when you are in search of these things, the mind comes in and deploys a thousand and one reasons and favourable explanations so that you may not pursue the enquiry. It tells you: "No, it is not your fault at all; it is the circumstances, it is the people, it is things coming from outside, it is this and it is that," all excellent excuses, and if you are not firm in your resolution, you let things go on and you remain where you were; the thing will come back to trouble you again and you have to begin all over once more. But if you have done the operation, everything is done with. Do not trust the mind and its explanations. It might inspire you to say: "Yes, yes, on other occasions it was like that, I admit, I was indeed in the wrong; but this time, I am sure, it is not my fault etc., etc." If you do not deal firmly with your adversary, it will be always there, hiding in the subconscient, lodged there comfortably, coming up any day you are off your guard. I have seen people cherishing the evil in this way for more than thirty-five years. And if one does not go about it in the right way, there is no reason why the things should not continue life after life. The only safe way then is to do the operation, cost what it may. For it gives you the final relief. I say, when you throw the beam of light upon the spot, it burns, it seres. But you must bear it. You must have the sincerity that does not allow you to draw back, to cover up the place and retire. You must instead throw it wide open, receive the blow straight upon you.

08.31 - Personal Effort and Surrender, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   There is no difference in the end between the two if the goal to be attained is the Impersonal Divine, that is to say, if you want to unite and identify yourself with the Impersonal Divine, merge into it. But if your aspiration is to reach what is beyond, what Sri Aurobindo calls the supramental Reality, then there comes in a difference, a difference in the goal as well as in the way. For the way to the supramental realisation is essentially the way of surrender. It is a question of temperament perhaps. And if One has the temperament, the disposition, the path of surrender is infinitely more easy: three-fourths of your trouble and difficulty are got rid of automatically. But it may prove hard going for some.
   Now as regards the result, in one case, I may say, it is linear, it ends at a point, as it were; in the other case, the path is spherical and ends in a totality. Each one individually can reach his origin and the optimum of his being; the origin and the optimum of one's being is the same as the Eternal, the Infinite, the Supreme. If you reach your origin, you reach the Supreme, but you reach along a single linedo not take the image literally, it is only a description to make the thing easy to understand. So it is, I say, a linear realisation terminating at a point and this point is one with the Supreme, your maximum possibility. By the other way, you arrive at, what I call, a spherical realisation; for it gives you the idea of something that contains all, it is not a point but a totality that excludes nothing.

08.36 - Buddha and Shankara, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   And as to the existence or manifestation of the Divine upon earth, they who believed in Buddha have now made him a God. You have only to look at the Buddhist temples and all their divinities to know that human nature has always the tendency to deify what it admires.
   ***

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  But still in its lone niche of templed strength
  Motionless, her flame-bright spirit, mute, erect,
  --
  Not he who has reared his temple in my thoughts
  And made his sacred floor my human heart.

09.13 - On Teachers and Teaching, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   It is a pity! But how can you hope for it otherwise? When you have an undisciplined, disobedient, insolent student, it means a certain vibration in the atmosphere which is unfortunately very contagious. If you do not have in yourself the contrary vibration, the vibration of discipline, order, humility, calmness, peace that nothing disturbs, how can you hope, I say, to have an influence? You may tell the student that such a thing should not be done; but the result may be worse or he may mock at you. And if, on top of it, you do not know how to control yourself, but get into a temper, well, you may be done for, you may lose for your whole life all possibility of controlling your students.
   Teachers who do not possess perfect calm, endurance that can stand all test, tranquillity that cannot be shaken by anything, who have not cast off their amour propre, are not the kind that can ever succeed. You must be a saint, a hero in order to be a good teacher. You must be a great Yogi to be a good teacher. You must yourself have always the perfect attitude if you demand from your students a perfect attitude. You cannot ask of any person a thing which you cannot do yourself.

09.14 - Education of Girls, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   I have told you, my children, I have repeated in all kinds of tone and temper: if you wish truly to benefit by your stay here, try to look at things and understand them with a new eye and a new perception based on something higher, deeper, truer, something which is yet not there, but will be one day. And it is to build up this future that we have taken a special attitude.
   I tell you, we have had quite material proofs of the correctness and truth of our position. They do not last, however. Why? Because it is extremely easy to fall back into the ordinary consciousness, but there is nothing more difficult than to hold oneself high all the time on the top rung of the ladder and look at the world from up there.

100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  reality __ i.e., having neither temperature, weight, nor longevity.
  100.10 Subdivision of Tetrahedral Unity
  --
  scenery, costumes, and character parts __ all being special case and temporal __ are
  each and all demonstrably separable __ ergo, finite __ and only altogether coordinate,
  --
  enormous temperatures that has made possible the jet engine. The principle of the
  jet was invented by the squid and the jellyfish long ago. What made possible
  --
  structural stability at super-high temperatures, making possible the jet engine one
  of the reasons why the relative size of our planet Earth, as comprehended by
  --
  terminal; that is, in temporary employment of the principles.
  163.00 No generalized principles have ever been discovered that contradict other
  --
  chemical compounds are temporary and have limited associabilities. Human
  minds can then invent, by deliberate design, momentarily appropriate complex

1.001 - The Aim of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Knowing has been generally regarded as a process of understanding and accumulation of information, gathering intellectual or scientific definitive descriptions in respect of things. These days, this is what we call education. We gather definitions of things and try to understand the modes of their apparent functions in temporal life. This is what we call knowing, ordinarily speaking. I know that the sun is rising. This is a kind of knowledge. What do I mean by this knowledge? I have only a functional perception of a phenomenon that is taking place which I regard as the rise of the sun. This is not real knowledge. When I say, "I know that the sun is rising", I cannot say that I have a real knowledge of the sun, because, first of all, the sun is not rising it is a mistake of my senses. Secondly, the very idea of rising itself is a misconception in the mind. Unless I am static and immovable, I cannot know that something is moving. So when I say, "The sun is moving", I mean that I am not moving; it is understood there. But it is not true that I am not moving. I am also in a state of motion for other reasons which are not easily understandable. So it is not possible for a moving body to say that something else is moving. Nothing that is in a state of motion can say that something else is in motion. There is a relative motion of things, and so perception of the condition of any object ultimately would be impossible. This is a reason why scientific knowledge fails.
  All knowledge gathered through observations, whether through a microscope or telescope, in laboratories, etc., is ultimately invalid because it presupposes the static existence of the observer himself, the scientist's capacity to impartially observe and to unconditionally understand the conditions of what he observes very strange indeed, really. How does the scientist take for granted or imagine that he is an unconditioned observer and everything that he observes is conditioned? It is not true, because the observing scientist is as much conditioned by factors as the object that he observes. So, who is to observe the conditions of his own observing apparatus: his body, his senses the eyes, for example, and even the mind, which is connected to the body? Inasmuch as the observing scientist the observing individual, the knowing person is as much conditioned and limited as the object that is observed or seen, it is not possible to have ultimately valid knowledge in this world.
  All our knowledge is insufficient, inadequate, temporal, empirical ultimately useless. It does not touch the core of life. Therefore, we will find that any learned person, whatever be the depth of his learning, whatever be the greatness of his scholarship, is miserable in the end. The reason is that life is different from this kind of knowledge. It is an all-comprehensive organic being in which the knowing individual is unfortunately included, a fact which misses the attention of every person. It is not possible for anyone to observe or see or know anything, inasmuch as the conditions which describe the object of observation also condition the subject of observation. The Veda points this out in a mystical formula:tam eva viditv atimtyum eti nnya panth vidyate ayanya. Now, when it is said, by knowing 'That', every problem is solved, the Veda does not mean knowing this object or that object, or this person or that person, or this thing or that thing, or this subject or that subject it is nothing of that kind. It is a 'That' with a capital 'T', which means to say, the true object of knowledge. The true object of knowledge is to be known, and when 'That' is known, all problems are solved.
  What are problems? A problem is a situation that has arisen on account of the irreconcilability of one person, or one thing, with the status and condition of another person, or another thing. I cannot reconcile my position with your position; this is a problem. You cannot reconcile your position with mine; this is a problem. Why should there be such a condition? How is it that it is not possible for me to reconcile myself with you? It is not possible because there is no clear perception of my relationship with you. I have a misconceived idea of my relationship with you and, therefore, there is a misconceived adjustment of my personality with yours, and a misconception cannot solve a problem. The problem is nothing but this misconception nothing else. The irreconcilability of one thing with another arises on account of the basic difficulty I mentioned, that the person who wishes to bring about this reconciliation, or establish a proper relationship, misses the point of one's own vital connection underline the word 'vital' with the object or the person with which, or with whom, this reconciliation is to be effected. Inasmuch as this kind of knowledge is beyond the purview or capacity of the ordinary human intellect, the knowledge of the Veda is regarded as supernormal, superhuman: apaurusheya not created or manufactured by an individual. This is not knowledge that has come out of reading books. This is not ordinary educational knowledge. It is a knowledge which is vitally and organically related to the fact of life. I am as much connected with the fact of life as you are, and so in my observation and study and understanding of you, in my relationship with you, I cannot forget this fact. The moment I disconnect myself from this fact of life which is unanimously present in you as well as in me, I miss the point, and my effort becomes purposeless.

10.02 - The Gospel of Death and Vanity of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  To inhabit a white temple in man's heart:
  In his heart it shines rejected by his life.

10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  It tempts the soul to its self-hurt and fall.
  A puritan God made pleasure a poisonous fruit,

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her will tempered in the blaze of Wisdom's sun
  And the flaming silence of her heart of love?

1.004 - Women, #Quran, #unset, #Zen
  91. You will find others who want security from you, and security from their own people. But whenever they are tempted into civil discord, they plunge into it. So if they do not withdraw from you, nor offer you peace, nor restrain their hands, seize them and execute them wherever you find them. Against these, We have given you clear authorization.
  92. Never should a believer kill another believer, unless by error. Anyone who kills a believer by error must set free a believing slave, and pay compensation to the victim’s family, unless they remit it as charity. If the victim belonged to a people who are hostile to you, but is a believer, then the compensation is to free a believing slave. If he belonged to a people with whom you have a treaty, then compensation should be handed over to his family, and a believing slave set free. Anyone who lacks the means must fast for two consecutive months, by way of repentance to God. God is All-Knowing, Most Wise.

10.06 - Beyond the Dualities, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   What the mind forgets or ignores is that the law of self-contradiction belongs exclusively to the finite. It does not hold good in infinity. The Infinite is infinite because it has transcended the laws and categories of the finite, even as Eternity has transcended the temporal. In the transcendental consciousness the reality is single and multiple at the same time, simultaneously (although the conception of time is not there at all); also God is both with form and without form at the same time. The mind may not be able to conceive it but the fact is that, for one can rise above the mind and see and experience the reality.
   There are other dualities that are confusing to the mind. It is said two objects cannot occupy together the same spot or position. One object must drive out another to occupy its position. Obviously this is a truth belonging to the material world for it is said matter is impenetrable. But this law, however valid in the material plane, becomes less and less applicable in regions subtler and less and less material. Two movements or two vibrations of consciousness, may exist together without annihilating each other's identity, being a total identity.
   And there is a law, a law of scientific rational inquiry which they have posited and called the law of Parsimony which means that a simpler solution to a problem is always to be preferred to a complex solution. But if it means that a simpler truth is more true than a complex one then we would be on a doubtful and even dangerous ground. To find a simple truth one may be tempted to slice off truth, that is to say, reject or ignore or shut one's eyes to some forms or aspects of the truth, even those that belong to its very essence. In fact the real world is not a very simple thing, it is complex to its core. Contraries and even contradictories co-exist in the universe and they have to be equally accepted in an inevitably complex solution. Modern science is in such a delicate situation. How can the same thing be a particle and a wave at the same time? How can a point be also a line at the same time? How to reconcile, assimilate, synthetise electric energy and gravitational force which seem to be two distinct and incommensurable entities governing, between them, the universe in its ultimate analysis? In other fields also, social and political, there are ideologies, forces that run contrary to each other but claim equal allegiance of mankind.
   There are no unitary solutions to these problems; the unitary solutions are constructions of the mind that lead nowhere except in a merry-go-round. We have to rise out of the mind and go beyond and realise that unity in plurality or plurality in unity is a self-evident fact, somewhere else than in the mind.

1.007 - Initial Steps in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  A fixed place, a fixed time, and a fixed method of concentration are called for. In one of the aphorisms of the sutras of Patanjali, which is very relevant to this point, it is said that the practise should be for a long period: sa tu drghakla nairantarya satkra sevita dhabhmi (I.14). If we want to establish ourselves in yoga, some conditions are to be fulfilled. One condition he mentions is that the practice should be for a protracted period I said at least five years, and not less than five years. It should be repeatedly done every day, without missing even a single day. Even if we have a temperature, fever or a headache, we should not miss it, because these are obstacles. The more we try to exert our will in the practice of concentration, the more will the body also try to revolt. It will create all kinds of complications we will have indigestion, we will have a stomachache, we will have a headache, we will have fever all sorts of things will come. As a matter of fact, it is specifically mentioned in the Yoga Sutras that we will fall sick. It will be an obstacle, and we should not think, "Today I am sick; I will not meditate." That is what it wants, and then it has succeeded. So, first of all, a little guarded way of living may be called for to see, as far as possible, that we do not become so ill that we cannot even sit for a few minutes of meditation. By a regulation of diet and living in a climate that is not too extreme, etc., one can be somewhat free from the anxiety of falling ill to the extent that it would prevent us from doing anything at all in the spiritual field.
  Dirghakala is a protracted period of practice. Nairantarya is practice without remission of effort; that means to say, it has to be done every day at the same time. The third condition is that we must have great love for it. We must have immense affection for our practice. We know how much affection a novelist has for his own work; how much affection an artist has for the painting that he does; how much affection a musician has for his ragas. Every artisan, every engineer, every artist, and every professional has immense affection for his own or her own profession. One cannot have disgust for a profession and then succeed in it; nor should one take to it as a kind of suffering or pain. Suppose an artist feels, "Oh, this painting is a great torture and suffering for me," then a good painting will not come forth, because there is no love for it. So, the practice of yoga will yield fruits only if we have a real love for the practice; and if we have love for it, it will also have love for us. When we protect it, it will protect us. It is said in the yoga shastras that yoga will protect us like a mother it will feed us and take care of us, protect us in every direction at all times, visibly as well as invisibly. Sa tu drghakla nairantarya satkra sevita dhabhmi (I.14) then we get established. .

1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The blending of the three fires, the merging of the three Rays, and the co-operation of the three Logoi have in view (at this time and within this solar system) the development of the Essence of the cosmic Lord of Love, the second Person in the logoic trinity. Earlier it was not so, later it will not be, but now it is. When viewed from the cosmic mental plane these Three constitute the PERSONALITY OF THE LOGOS, and are seen functioning as one. Hence the secret (well recognised as fact, though not understood) of the excessive heat, occultly expressed, of the astral or central body of the triple personality. It animates and controls the physical body, and its desires hold sway in the majority of cases; it demonstrates in time and space the correspondence of the temporary union of spirit and matter, the fires of cosmic love and the fires of matter blended. A similar analogy is found in the heat apparent in this second solar system.
  d. The Atom. The inner fires of the atom can likewise be seen functioning along similar lines, their demonstration being already somewhat recognised by science. This being so there exists no necessity for further elaboration. [xxi]21

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There is really only one point for your judgment. "By their fruits ye shall know them." You have read Liber LXV and Liber VII; That shows you what states you can attain by this cirriculum. Now read "A Master of the temple" (Blue Equinox, pp. 127-170) for an account of the early stages of training, and their results. (Of course, your path might not coincide with, or even resemble, his path.)
  But do get it into you head that "If the blind lead the blind, they shall both fall into the ditch." If you had seen 1% of the mischief that I have seen, you would freeze to the marrow of your bones at the mere idea of seeing another member through the telescope! Well, I employ the figure of hyperbole, that I admit; but it really won't do to have a dozen cooks at the broth! If you're working with me, you'll have no time to waste on other people.
  --
  Your expressions about "purifying the feelings" and so on are rather vague to enter into a scientific system like ours. The result which you doubtless refer to is attained automatically in the course of your experiments. Your very soon discover the sort of state of mind which is favourable or unfavourable to the work, and you also discover what is helpful and harmful to these states in your way of life. For instance, the practice like the non-receiving of gifts is all right for a Hindu whose mind is branded for ten thousand incarnations by the shock of accepting a cigarette or a cup of tea. Incidentally, most of the Eastern cults fall down when they come West, simply because they make no allowance for our different temperaments. Also they set tasks which are completely unsuitable to Europeans an immense amount of disappointment has been caused by failure to recognize these facts.
  Your sub-questions a, b, and c are really answered by the above. All the terms you use are very indefinite. I hope it will not take too long to get you out of the way of thinking in these terms. For instance, the word "initiation" includes the whole process, and how to distinguish between it and enlightenment I cannot tell you. "Probation," moreover, if it means "proving," continues throughout the entire process. Nothing is worse for the student than to indulge in these wild speculations about ambiguous terms.

1.00b - DIVISION B - THE PERSONALITY RAY AND FIRE BY FRICTION, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  In looking at the matter from the standpoint of fire the idea may be grasped a little through the realisation that the latent fire of matter in the atom is brought into brilliance and usefulness by the action of the personality Ray which merges with this fire and stands in the same position to the permanent atom in the microcosm as FOHAT does on the cosmic plane. The fire is there hidden within the sphere (whether the sphere systemic or the sphere atomic) and the personality Ray in the one case, and Fohat in the other, acts as the force which brings latency into activity and potentiality into demonstrated power. This correspondence should be thought out with care and judgment. Just as Fohat has to do with active manifestation or objectivity, so the personality Ray has to do with the third, or activity aspect in the microcosm. The work of the third aspect logoic was the arranging of the matter of the system so that eventually it could be built into form through the power of the second aspect. Thus the correspondence works out. By life upon the physical plane (that life wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the temple of Solomon, the egoic body, through the agency of the egoic life, the second [73] aspect. In the quarry of the personal life are the stones prepared for the great temple. In existence upon the physical plane and in the objective personal life is that experience gained which demonstrates as faculty in the Ego. What is here suggested would richly repay our closest attention, and open up before us reaches of ideas, which should eventuate in a wiser comprehension, a sounder judgment, and a greater encouragement to action.
  III. THE PERSONALITY RAY AND KARMA

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The centres should be pictured as whirling vortices with a closely woven threefold channel passing from each centre to the other, and forming an almost separate circulatory system. This finds its point of departure for [100] the entire system at the further side of the spleen to that at which the prana entered. The vital fluid circulates through and between these three centres three times, before it finally passes out from them to the periphery of its little system. This final circulation carries the prana, via the fine interlacing channels, to every part of the body, which becomes entirely impregnated by these emanations, if it might be so expressed. These emanations find their way finally out of the etheric system by means of surface radiation. The pranic essence escapes from the circumference of its temporary ring-pass-not as emanative human prana, which is the same prana as earlier received, plus the peculiar quality that any single individual may convey to it during its transitory circulation. The essence escapes, plus individual quality.
  Here again can be seen the correspondence to the escape of all essences from within any ring-pass-not when the cycle has been completed.
  --
  We have considered the reception and distribution of pranic emanations in man, the planet, and the system, and have seen what produces temporary disorders, and the devitalisation or the over-vitalisation of the organic form. Now we can look at the subject from a third angle and therefore study:
  c. Microcosmic static disorders, or a consideration of the etheric body in connection with its work of providing a ring-pass-not from the purely physical to the astral. As has been said, both here and in the books of H. P. B., the ring-pass-not [l]48a is that confining barrier which acts as a separator or a division between a system and that which is external to that system. This, as may well be seen, has its interesting correlations when the subject is viewed (as we must consistently endeavour to view it) from the point of view of a human being, a planet and a system, remembering always that in dealing with the [111] etheric body we are dealing with physical matter. This must ever be borne carefully in mind. Therefore, one paramount factor will be found in all groups and formations, and this is the fact that the ring-pass-not acts only as a hindrance to that which is of small attainment in evolution, but forms no barrier to the more progressed. The whole question depends upon two things, which are the karma of the man, the planetary Logos, and the solar Logos, and the dominance of the spiritual indwelling entity over its vehicle.
  --
  Man, the indwelling thinker, passes at night from out of his etheric ring-pass-not and functions elsewhere. Therefore, under the law, the planetary Logos likewise can pass His ring-pass-not at stated seasons which correspond in the planet to the hours of man's temporary repose, or pralaya.
  The solar Logos likewise does the same during stated cycles, which are not the cycles succeeding those which we term solar pralaya, but lesser cycles succeeding the 'days of Brahma' or periods of lesser activity, periodically viewed. All these are governed by karma, and just as the true Man himself applies the law of karma to his vehicles, and in his tiny system is the correspondence to that fourth group of karmic entities whom we call the Lipika Lords; He applies the law to his threefold lower nature. The fourth group of extra-cosmic Entities Who have Their place subsidiary to the three cosmic Logoi Who are the threefold sumtotal of the logoic nature, can pass the bounds of the solar ring-pass-not in Their stated cycles. This is a profound mystery and its complexity is increased by the recollection that the fourth Creative Hierarchy of human Monads, and the Lipika Lords in Their three groups (the first [112] group, the second, and the four Maharajahs, making the totality of the threefold karmic rulers who stand between the solar Logos and the seven planetary Logoi), are more closely allied than the other Hierarchies, and their destinies are intimately interwoven.
  --
  When a man takes the fourth Initiation, he functions in the fourth plane vehicle, the buddhic, and has escaped permanently from the personality ring-pass-not, on the fourth subplane of the mental. There is naught to hold him to the three worlds. At the first Initiation he escapes from the ring-pass-not in a more temporary sense, but he has yet to escape from the three higher mental levels, which are the mental correspondences to the higher ethers, and to develop full consciousness on these three higher subplanes. We have here a correspondence to the work to be done by the initiate after he has achieved the fourth solar plane, the buddhic. There yet remains the development of full consciousness on the three higher planes of spirit before he can escape from the solar ring-pass-not, which is achieved at the seventh Initiation, taken somewhere in the system, or in its cosmic correspondence reached by the cosmic sutratma, or cosmic thread of life [liii]51
  This fourth earth chain is in this connection one of the most important, for it is the appointed place for the domination of the etheric body by the human monad, with the aim in view of both human and planetary escape from limitations. This earth chain, though not one of the seven sacred planetary chains, is of vital importance at this time to the planetary Logos, who temporarily employs it as a medium of incarnation, and of expression. This fourth round finds the solution of its strenuous and chaotic life in the very simple fact of the shattering of [115] the etheric web in order to effect liberation, and permit a later and more adequate form to be employed.
  A further chain of ideas may be followed up in the remembrance that the fourth ether is even now being studied and developed by the average scientist, and is already somewhat harnessed to the service of man; that the fourth subplane of the astral plane is the normal functioning ground of the average man and that in this round escape from the etheric vehicle is being achieved; that the fourth subplane of the mental plane is the present goal of endeavor of one-fourth of the human family; that the fourth manvantara will see the solar ring-pass-not offering avenues of escape to those who have reached the necessary point; that the four planetary Logoi will perfect Their escape from Their planetary environment, and will function with greater ease on the cosmic astral plane, paralleling on cosmic levels the achievement of the human units who are the cells in Their bodies.

1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The other fire of matter (the dual fire) is attracted upward, and merges with the fire of mind through a junction effected at the alta major centre. This centre is situated at the base of the skull, and there is a slight gap between this centre and the point at which the fires of matter issue from the spinal channel. Part of the work the man who is developing thought power has to do, is to build a temporary channel in etheric matter to bridge the gap. This channel is the reflection in physical matter of the antaskarana [lxv]63 that the Ego has to build in order to bridge the gap between the lower and higher mental, between the causal vehicle on the third subplane of the mental plane, and the manasic permanent atom on the first subplane. This is the work that all advanced thinkers are unconsciously doing now. When the gap is completely [138] bridged, man's body becomes co-ordinated with the mental body and the fires of mind and of matter are blended. It completes the perfecting of the personality life, and as earlier said, this perfecting brings a man to the portal of initiationinitiation being the seal set upon accomplished work; it marks the end of one lesser cycle of development, and the beginning of the transference of the whole work to a still higher spiral.
  We must always bear in mind that the fires from the base of the spine and the splenic triangle are fires of matter. We must not lose this recollection nor get confused. They have no spiritual effect, and concern themselves solely with the matter in which the centres of force are located. These centres of force are always directed by manas or mind, or by the conscious effort of the indwelling entity; but that entity is held back in the effects he seeks to achieve until the vehicles through which he is seeking expression, and their directing, energising centres, make adequate response. Hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. Hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its Father in Heaven, the third Logos, Who is the Intelligence of matter itself. The correspondence, again, holds good. Even the atom of the physical plane has its goal, its initiations and its ultimate triumph.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  We can take up this matter of the centres along three lines. Much has been written and discussed anent the centres, and much mystery exists which has aroused the curiosity of the ignorant, and has tempted many to meddle with that which does not concern them. I seek to elucidate somewhat and to give a new angle of vision to [162] the study of these abstruse matters. I do not in any way intend to take up the subject from such an angle as to convey rules and information that will enable a man to vivify these centres and bring them into play. I sound here a solemn word of warning. Let a man apply himself to a life of high altruism, to a discipline that will refine and bring his lower vehicles into subjection, and to a strenuous endeavor to purify and control his sheaths. When he has done this and has both raised and stabilised his vibration, he will find that the development and functioning of the centres has pursued a parallel course, and that (apart from his active participation) the work has proceeded along the desired lines. Much danger and dire calamity attends the man who arouses these centres by unlawful methods, and who experiments with the fires of his body without the needed technical knowledge. He may, by his efforts, succeed in arousing the fires and in intensifying the action of the centres, but he will pay the price of ignorance in the destruction of matter, in the burning of bodily or brain tissue, in the development of insanity, and in opening the door to currents and forces, undesirable and destructive. It is not the part of a coward, in these matters concerning the subjective life, to move with caution and with care; it is the part of discretion. The aspirant, therefore, has three things to do:
  1. Purify, discipline and transmute his threefold lower nature.
  --
  The first period is by far the longest, and covers the vast progression of the centuries wherein the activity aspect of the threefold self is being developed. Life after life slips away during which the aspect of manas or mind is being slowly wrought out, and the human being comes more and more under the control of his intellect, operating through his physical brain. This might be looked upon as corresponding to the period of the first solar system, wherein the third aspect logoic, that of Brahma, Mind, or Intelligence, was being brought to the point of achievement. [lxxvi]74 Then the second aspect began in [175] this present solar system to be blended with, and wrought out through it. Centuries go by and the man becomes ever more actively intelligent, and the field of his life more suitable for the coming in of this second aspect. The correspondence lies in similitude and not in detail as seen in time and space. It covers the period of the first three triangles dealt with earlier. We must not forget that, for the sake of clarity, we are here differentiating between the different aspects, and considering their separated development, a thing only permissible in time and space or during the evolutionary process, but not permissible from the standpoint of the Eternal Now, and from the Unity of the All-Self. The Vishnu or the Love-Wisdom aspect is latent in the Self, and is part of the monadic content, but the Brahma aspect, the Activity-Intelligence aspect precedes its manifestation in time. The Tabernacle in the Wilderness preceded the building of the temple of Solomon; the kernel of wheat has to lie in the darkness of mother Earth before the golden perfected ear can be seen, and the Lotus has to cast its roots down into the mud before the beauty of the blossom can be produced.
  The second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the Probationary Path, and continues up to the third Initiation. Under the regime of the Personality Ray, the man proceeds upon the five Rays to work consciously with Mind, the sixth sense, passing first upon the four minor Rays and eventually upon the third. He works [176] upon the third Ray, or that of active Intelligence, and from thence proceeds to one of the subrays of the two other major Rays, if the third is not his egoic Ray.
  --
  I am differentiating thus for the sake of clarity. In evolution itself, due to the parallelism of nature, the distinctions are not so sharply made, and a man's ray, point of development, the work earlier accomplished, his temporary limitations, and other causes create a seeming confusion, but in the great scheme as seen from above downwards, the work proceeds as described.
  Hearing on the astral plane is commonly called clairaudience, and means the ability to hear the sounds of the astral plane. It is a faculty that demonstrates throughout the entire astral body, and a man hears all over his vehicle and not only through the specialised organs, the ears, the product of physical plane action and reaction. This would necessarily be so, owing to the fluidic nature of the astral body. Man on the physical plane hears at the same time a certain range of sounds, and only a small and particular gamut of vibrations impinges upon his ears. There are many of the lesser sounds of nature which entirely escape him, while the major group sounds are not differentiated at all. As evolution proceeds and the inner sense of hearing becomes acute, these other physical plane sounds will likewise swing into his ken, and he will be acutely conscious of all sounds on the astral, and the physical planea thing, which if possible now, would result in the shattering of the body. If the note of nature, for instance, were to strike but once upon the ear of a man (a note made up of the totality of vibrations produced by all dense material forms) his physical body would be completely disrupted. [192] He is not ready yet for such a happening; the inner ear is not duly prepared. Only when the threefold hearing is consummated will completed hearing on the physical plane be likewise permitted.
  --
  As regards taste and smell, we might call them minor senses, for they are closely allied to the important sense of touch. They are practically subsidiary to that sense. This second sense, and its connection with this second solar system, should be carefully pondered over. It is predominantly the sense most closely connected with the second Logos. This conveys a hint of much value if duly considered. It is of value to study the extensions of physical plane touch on other planes and to see whither we are led. It is the faculty which enables us to arrive [197] at the essence by due recognition of the veiling sheath. It enables the Thinker who fully utilises it to put himself en rapport with the essence of all selves at all stages, and thereby to aid in the due evolution of the sheath and actively to serve. A Lord of Compassion is one who (by means of touch) feels with, fully comprehends, and realises the manner in which to heal and correct the inadequacies of the not-self and thus actively to serve the plan of evolution. We should study likewise in this connection the value of touch as demonstrated by the healers of the race (those on the Bodhisattva line) [lxxxv]83 and the effect of the Law of Attraction and Repulsion as thus manipulated by them. Students of etymology will have noted that the origin of the word touch is somewhat obscure, but probably means to 'draw with quick motion.' Herein lies the whole secret of this objective solar system, and herein will be demonstrated the quickening of vibration by means of touch. Inertia, mobility, rhythm, are the qualities manifested by the not-self. Rhythm, balance, and stable vibration are achieved by means of this very faculty of touch or feeling. Let me illustrate briefly so as to make the problem somewhat clearer. What results in meditation? By dint of strenuous effort and due attention to rules laid down, the aspirant succeeds in touching matter of a quality rarer than is his usual custom. He contacts his causal body, in time he contacts the matter of the buddhic plane. By means of this touch his own vibration is temporarily and briefly quickened. Fundamentally we are brought back to the subject that we deal with in this treatise. The latent fire of matter attracts to itself that fire, latent in other forms. They touch, and recognition and awareness ensues. The fire of manas burns continuously and is fed by that which is attracted and repulsed. When the two [198] blend, the stimulation is greatly increased and the ability to touch intensified. The Law of Attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. Forget not in this connection the mystery of the Rod of Initiation. [lxxxvi]84 Later when we consider the subject of the centres and Initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second Logos, wielding the law of Attraction.
  Let us now finish what may be imparted on the remaining three sensessight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. That will then leave two more points to be dealt with in this first division of the Treatise on Cosmic Fire, and a summing up. We shall then be in a position to take up that portion of the treatise that deals with the fire of manas and with the development of the manasaputras, [lxxxvii]85 both in their totality and likewise individually. This topic is of the most imperative importance as it deals entirely with man, the Ego, the thinker, and shows the cosmic blending of the fires of matter and of mind, and their utilisation by the indwelling Flame.
  --
  From the point of view of fire, [lxxxviii]86 leaving the aura and [205] its colors out of temporary consideration, the evolutionary development marks an equally definite process.
  a. The vivification of the inner heat of the sheaths, or the tiny point of fire latent in every individual atom of matter. This process proceeds in all three bodies, at first slowly, then more rapidly, and finally simultaneously and synthetically.
  --
  Second. A development of psychic faculty that again may lead to temporary distress, but which eventually causes a recognition of the one Self in all selves, which is the goal of endeavor.
  Third. A burning away, through a gradual arousing of kundalini, and its correct geometrical progression through the etheric web. This produces a resultant continuity of consciousness which enables the initiate consciously to utilise time as a factor in the plans of evolution.

1.00g - Foreword, #Magick Without Tears, #Aleister Crowley, #Philosophy
    "This plan has been put into action; the idea has been to cover the subjects from every possible angle. The style has been colloquial and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been admitted to the series until the querent has expressed satisfaction. Some seventy letters, up to the present have been written, but still there seem to be certain gaps in the demonstration, like those white patches on the map of the World, which looked so tempting fifty years ago.
    "This memorandum is to ask for your collaboration and support. A list, indicating briefly the subject of each letter already written, is appended. Should you think that any of those will help you in your own problems, a typed copy will be sent to you at once ... Should you want to know anything outside the scope, send in your question (stated as fully and clearly as possible) ... The answer should reach you, bar accidents, in less than a month ... It is proposed ultimately to issue the series in book form."

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  In form, the book contains a treatise on practical piety, but as is the case with a large proportion of Mohammedan works, the author, whatever may be his subject, finds a place for observations reaching far wide of his apparent aim, so our author is led to make many observations which develop his notions in anatomy, physiology, natural philosophy and natural religion. The partisans of all sorts of opinions will be interested in finding that a Mohammedan author writing so long since in the centre of Asia, had occasion to approve or condemn so many truths, speculations or fancies which are now current among us with the reputation of novelty. Many of the same paradoxes and problems that startle or fascinate in the nineteenth century are here discussed. He came in contact, among his con temporaries, with persons who made the same general objections to natural and revealed religion, as understood by Mohammedans, as are in our days made to Christianity, or who perverted and abused the religion which they professed for their own ends, in the same manner as Christianity is abused among us. And he engaged with earnestness now truthfully, and now erroneously, in refuting these men. His usual stand-point in discussion is equally removed from the most extravagant mysticism, and literal and formal orthodoxy. He at tempts a dignified blending of reason [10] and faith, requiring of his fellow men unfeigned piety in the temper and tone of an evangelical Christian. He reminds his readers, in these discourses, that they are not Mussulmans if they are satisfied with merely a nominal faith, and treats with scorn those who are spiritualists only in language and dress.
  It is too narrow a view to adopt, in regard to a man of the sublime character of Ghazzali, that he obtained his ideas from any one school of thinkers, or that being in fellowship with the Soofies, that he was merely a Soofi. He was living in the centre of Aryan peoples and religions. He may have had his doctrine of the future life shaped by Zoroaster, and have been influenced by the missionaries of the Buddhists.

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The whole matter dealt with in this Treatise concerns the subjective essence of the solar system, not primarily either the objective or spiritual aspect. It concerns the Entities who indwell the form, who demonstrate as animating factors through the medium of matter, and primarily through etheric matter; who are evolving a second faculty, the fire of mind, and who are essentially themselves points of fire, cast off through cosmic friction, produced by the turning of the cosmic wheel, swept into temporary limited manifestation and due eventually to return to their central cosmic centre. They will return plus the results of evolutionary growth, and through assimilation they will have intensified their fundamental nature, and be spiritual fire plus the fire manasic.
  The internal fire of matter is called in the Secret Doctrine "Fire by Friction." It is an effect and not a cause. It is produced by the two fires of spirit and of mind (electric and solar fire) contacting each other through the medium of matter. This energy demonstrates in [51] matter itself as the internal fires of the sun, and of the planets and finds a reflection in the internal fires of man. Man is the Flame Divine and the fire of Mind brought into contact through the medium of substance or form. When evolution ends, the fire of matter is not cognisable. It persists only when the other two fires are associated, and it does not persist apart from substance itself.

1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
  Say: O King of Berlin! Give ear unto the Voice calling from this manifest temple: "Verily, there is none other God but Me, the Everlasting, the Peerless, the Ancient of Days." Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below. Thus counselleth thee the Pen of the Most High. He, verily, is the Most Gracious, the All-Bountiful. Do thou remember the one (Napoleon III) whose power transcended thy power, and whose station excelled thy station. Where is he? Whither are gone the things he possessed? Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him when We made known unto him what the hosts of tyranny had caused Us to suffer. Wherefore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, O King, concerning him, and concerning them who, like unto thee, have conquered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect.
  We have asked nothing from you. For the sake of God We, verily, exhort you, and will be patient as We have been patient in that which hath befallen Us at your hands, O concourse of kings!
  Hearken ye, O Rulers of America and the Presidents of the Republics therein, unto that which the Dove is warbling on the Branch of Eternity: "There is none other God but Me, the Ever-Abiding, the Forgiving, the All-Bountiful." Adorn ye the temple of dominion with the ornament of justice and of the fear of God, and its head with the crown of the remembrance of your Lord, the Creator of the heavens.
  Thus counselleth you He Who is the Dayspring of Names, as bidden by Him Who is the All-Knowing, the All-Wise. The Promised One hath appeared in this glorified Station, whereat all beings, both seen and unseen, have rejoiced. Take ye advantage of the Day of God. Verily, to meet Him is better for you than all that whereon the sun shineth, could ye but know it. O concourse of rulers! Give ear unto that which hath been raised from the Dayspring of Grandeur: "Verily, there is none other God but Me, the Lord of Utterance, the All-Knowing." Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth with the rod of the commandments of your Lord, the Ordainer, the All-Wise.
  --
  O Most Mighty Ocean! Sprinkle upon the nations that with which Thou hast been charged by Him Who is the Sovereign of Eternity, and adorn the temples of all the dwellers of the earth with the vesture of His laws +F1 Khurasan through which all hearts will rejoice and all eyes be brightened.
  Should anyone acquire one hundred mithqals of gold, nineteen mithqals thereof are God's and to be rendered unto Him, the Fashioner of earth and heaven. Take heed, O people, lest ye deprive yourselves of so great a bounty. This We have commanded you, though We are well able to dispense with you and with all who are in the heavens and on earth; in it there are benefits and wisdoms beyond the ken of anyone but God, the Omniscient, the All-Informed. Say: By this means He hath desired to purify what ye possess and to enable you to draw nigh unto such stations as none can comprehend save those whom God hath willed. He, in truth, is the Beneficent, the Gracious, the Bountiful. O people! Deal not faithlessly with the Right of God, nor, without His leave, make free with its disposal. Thus hath His commandment been established in the holy Tablets, and in this exalted Book. He who dealeth faithlessly with God shall in justice meet with faithlessness himself; he, however, who acteth in accordance with God's bidding shall receive a blessing from the heaven of the bounty of his Lord, the Gracious, the Bestower, the Generous, the Ancient of Days. He, verily, hath willed for you that which is yet beyond your knowledge, but which shall be known to you when, after this fleeting life, your souls soar heavenwards and the trappings of your earthly joys are folded up. Thus admonisheth you He in Whose possession is the Guarded Tablet.
  --
  Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the fear of God, your tongues with absolute truthfulness, your bodies with the vesture of courtesy. These are in truth seemly adornings unto the temple of man, if ye be of them that reflect. Cling, O ye people of Baha, to the cord of servitude unto God, the True One, for thereby your stations shall be made manifest, your names written and preserved, your ranks raised and your memory exalted in the Preserved Tablet. Beware lest the dwellers on earth hinder you from this glorious and exalted station. Thus have We exhorted you in most of Our Epistles and now in this, Our Holy Tablet, above which hath beamed the Day-Star of the Laws of the Lord, your God, the Powerful, the All-Wise.
  121
  --
  Gambling and the use of opium have been forbidden unto you. Eschew them both, O people, and be not of those who transgress. Beware of using any substance that induceth sluggishness and torpor in the human temple and inflicteth harm upon the body. We, verily, desire for you naught save what shall profit you, and to this bear witness all created things, had ye but ears to hear.
  156

1.00 - Preface, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
    "There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land."
  (Clare Cameron, Green Fields of England.)

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
  improve things but we were going to start with other people. I came to see the temptation in this logic, the
  obvious flaw, the danger but could also see that it did not exclusively characterize socialism. Anyone who
  was out to change the world by changing others was to be regarded with suspicion. The temptations of such
  a position were too great to be resisted.
  --
  existence, at least temporarily had proved illusory; I could no longer see the sense in things. I was cast
  adrift; I did not know what to do, or what to think.
  --
  serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying
  anomaly. Personal interest subjective meaning reveals itself at the juncture of explored and unexplored

1.00 - The way of what is to come, #The Red Book Liber Novus, #unset, #Zen
    The other Gods died of their temporality, yet the supreme meaning never dies, it turns into meaning and then into absurdity, and out of the fire and blood of their collision the supreme meaning rises up rejuvenated anew.
    The image of God has a shadow. The supreme meaning is real and casts a shadow. For what can be actual and corporeal and have no shadow?
  --
    9 The spirit of this time tempted me with the thought that all this belongs to the shadowiness of the God-image. This would be pernicious deception, since the shadow is nonsense, but one of both of the essences of the Godhead.
    I resisted recognizing that the everyday belongs to the image of the Godhead. I fled this thought, I hid myself behind the highest and coldest stars.
  --
    The spirit of our time spoke to me and said: What dire urgency could be forcing you to speak all this? This was an awful temptation. I wanted to ponder what inner or outer bind could force me into this, and because I found nothing that I could grasp, I was near to making one up. But with this the spirit of our time had almost brought it about that instead of speaking, I was thinking again about reasons and explanations. But the spirit of the depths spoke to me and said: "To understand a thing is a bridge and possibility of returning to the path. But to explain a matter is arbitrary and sometimes even murder. Have you counted the murderers among the scholars?".
    But the spirit of this time stepped up to me and laid before me huge volumes which contained all my knowledge. Their pages were made of ore, and a steel stylus had engraved inexorable words in them, and he pointed to these inexorable words and spoke to me, and said: "What you speak, that is madness."
  --
    This life is the way, the long sought-after way to the unfathomable, which we call divine. 35 There is no other way, all other ways are false paths. I found the right way, it led me to you, to my soul. I return, tempered and purified. Do you still know me?
    How long the separation lasted! Everything has become so different.

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The effect, which is this individuality of ours, is nothing but a spatial and temporal projection of a particular condition called the cause. The more we become externalised, the more we become spatial and temporal. The more we go towards the cause internally, the less is the pressure exerted on us by space, time and relevant conditions. But the more we proceed further and further in an external direction towards space, time and objects, the more we become automatons, more and more enslaved, more and more helpless, more and more puppets, as it were. We become more and more free and autonomous the more we withdraw ourselves from spatial and temporal conditions and tend to be what we are in our own selves. The causes of our existence as individuals are not capable of being known by the mind, because these causes drive even the mind in a particular way for its function in space and in time.
  The whole of yoga is self-control in one word, 'self-mastery' in the sense that the rays of the mind and the senses, the projecting powers of individuality, have to be brought back to their source in order that there may be consciousness of the cause. There cannot be a consciousness of the cause as long as the cause is not the object of consciousness, inasmuch as the latter is involved in the externalised activity of the mind and the senses. We cannot know an object unless the consciousness follows this cognitive act and enlivens the senses, activates them towards the object which is seen, cognised or perceived by them. On account of this engagement of consciousness through the mind and the senses in respect of objects outside and in all acts of perception and cognition, it finds no time to revert to its cause. We have no time. The consciousness cannot find time to become aware of its own background, inasmuch as it is heavily engaged and is very busy throughout the day and the night in attending to the needs of the mind and the senses in their activity of projection externally to objects. So, to become aware of the cause would be to enable the consciousness to revert itself in that direction inwardly for which purpose it has to be withdrawn, tentatively at least, in an appreciable measure, from its engagement in objective perception through the mind and the senses.

10.11 - Savitri, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Silent ruthless deity in an empty temple
  Waiting in the silent heart of sorrow

10.12 - Awake Mother, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Sat in the temple with the bare sword in hand,
  Devotees of the terrible Mother,

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The principles of dharma, artha and kama are temporal values. They may not be eternal values, but many religions of the world commit the blunder of imagining that the eternal is different from the temporal. All religions, we may say, have an idea that God is outside the world and, therefore, temporal values have no connection with religious values. This misinterpretation of religion, and wrong emphasis laid on the so-called spiritual values of an otherworldly character, have led to a conflict between the social values of life and the religious and spiritual values of life.
  We are not to bring about a conflict in life, because spirituality is not in favour of any kind of conflict, whether it is inside or outside. So when we are exerting to control ourselves and to educate ourselves in a higher sense, either in society or in our personal lives, we are not creating any kind of split of consciousness, either social or personal. Rather, we are rising to a higher integrated condition where we have grown into a larger personality, so that in no step that we have taken have we lost anything, nor have we created tension anywhere. All stages of spiritual practice are freedoms attained from tension of every kind. A spiritual genius, even a spiritual seeker, does not create tension anywhere, either externally in society or in one's own self. Whenever we feel tension, we must understand that we have committed a mistake in our practice. What is the mistake.
  --
  What is emotion? Now we come to another subject in psychology. An emotion is a wave in consciousness. As I mentioned, when it is mild, it is like a small ripple. When it is very strong, it is like a very turbulent wave of the Atlantic which can wash away things - even elephants can be drowned if the wave comes rising up with great power. A wave in consciousness is an emotion. And what is this wave? It is a tendency towards the achievement of an objective. This wave is a frequency, and a frequency of consciousness is the intensity of consciousness. This frequency or intensity of consciousness, which rises as a wave called an emotion, is directed towards an end, just as the waves in an ocean dash against the shore or against another wave. There is a push of the body of water in the ocean in a particular direction; that push is the cause of the wave, whatever be the reason behind the push. Some pressure is felt from inside, due to the wind or some other factor, so the wave is directed in some way. Likewise, the consciousness rises in a tempestuous mood like a wave, and that is an uncontrollable emotion. This tempest can do anything if it is uncontrolled.
  The point is that the difficulty in controlling an emotion arises on account of the vehemence with which it moves towards an object. The emotion is a tendency towards an object. The object may be physical, or it could even be psychological. Suppose we want to raise our social status. This is a psychological object that is in front of us, towards which we are working. Let us say that we want to become a chairman, or a minister, or some such thing. This object that is in front of us is psychological, not physical, because chairmanship is not a physical object, though it is as powerful an object as anything else; that is the end towards which the consciousness drives itself. It can also be a physical object towards which the consciousness rushes. Why does it rush towards an object, whether it be physical or psychological? It wants to fulfil a purpose.

10.12 - The Divine Grace and Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Grace means gift, it is a gesture of the giving of boon from the Divine. The Divine gives out of His Plenitude what we want, what we need, what we should have, naturally as per His choice. The most obvious, the most external, superficial and concrete form of gift is what meets our physical material need. And protection is the most appreciated and the most readily available treasure. Protection in its larger sense, includes all kinds and modes of welfare from the most physical to the utmost spiritual. When the aspirant prays: 'Lead us not to temptations, give us purity and peace and truth,' God's answer is His Grace.
   But instead of giving any boon, any treasure physical or material or even spiritual, however precious, instead of giving anything the Divine may give Himself to one who approaches Him; then it becomes something more than the Grace, it is Love, the Divine's LoveHis own Self. It is His own substance, His own delight of being that He gives, not anything external or extraneous. One remembers the story of Arjuna and Duryodhana. Duryodhana approached Krishna and thought the utmost, the best that he could secure from Krishna was Krishna's battalions, for that seemed to him the most precious gift of all, for that is the thing he would need most in the coming battle. Arjuna asked for nothing else but Krishna Himself.

1.017 - The Night Journey, #Quran, #unset, #Zen
  7. If you work righteousness, you work righteousness for yourselves; and if you commit evil, you do so against yourselves. Then, when the second promise comes true, they will make your faces filled with sorrow, and enter the temple as they entered it the first time, and utterly destroy all that falls into their power.
  8. Perhaps your Lord will have mercy on you. But if you revert, We will revert. We have made Hell a prison for the disbelievers.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  The spirit behind the Egyptian temples, the pyramids
  and the animal masks of the gods has surfaced around the
  --
  great temples of Luxor and Memphis.
  Or are you ignorant, Asclepius, one reads in the text
  --
  our land is the temple of the world. And another text in
  the Codex Hermeticus says: Hermes often used to say to me

1.01 - An Accomplished Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  When he sailed back to India, Sri Aurobindo was twenty. He had no position, no titles. His father had just died. What remained of his fourteen years in the West? We are tempted to recall Edouard Herriot's perfect definition, for if it is true that education is what remains when everything is forgotten, then what remains of the West after one has left it is not its books, its museums, and theaters, but an urge to translate into living acts what has been theorized. There,
  perhaps, lies the true strength of the West. Unfortunately, we in the West have too much "intelligence" to have anything truly substantial to translate outwardly, while India, too inwardly replete, does not possess the necessary urge to match what she lives with what she sees.

1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  gious spirits, does not portend the building of a new temple on the
  ruins of all others but the laying of new foundations to which the

1.01 - Appearance and Reality, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  The same thing applies to the texture. With the naked eye one can see the grain, but otherwise the table looks smooth and even. If we looked at it through a microscope, we should see roughnesses and hills and valleys, and all sorts of differences that are imperceptible to the naked eye. Which of these is the 'real' table? We are naturally tempted to say that what we see through the microscope is more real, but that in turn would be changed by a still more powerful microscope. If, then, we cannot trust what we see with the naked eye, why should we trust what we see through a microscope? Thus, again, the confidence in our senses with which we began deserts us.
  The shape of the table is no better. We are all in the habit of judging as to the 'real' shapes of things, and we do this so unreflectingly that we come to think we actually see the real shapes. But, in fact, as we all have to learn if we try to draw, a given thing looks different in shape from every different point of view. If our table is 'really' rectangular, it will look, from almost all points of view, as if it had two acute angles and two obtuse angles. If opposite sides are parallel, they will look as if they converged to a point away from the spectator; if they are of equal length, they will look as if the nearer side were longer. All these things are not commonly noticed in looking at a table, because experience has taught us to construct the 'real' shape from the apparent shape, and the 'real' shape is what interests us as practical men. But the 'real' shape is not what we see; it is something inferred from what we see. And what we see is constantly changing in shape as we move about the room; so that here again the senses seem not to give us the truth about the table itself, but only about the appearance of the table.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  images. Their temples and their sacred writings proclaim in
  image and word the doctrine hallowed from of old, making it
  --
  nature, or even we might almost be tempted to say to "postu-
  late" such a thing, though this would not be in accord with the

1.01 - BOOK THE FIRST, #Metamorphoses, #Ovid, #Poetry
  The temper that partakes of hot, and cold.
  The fields of liquid air, inclosing all,
  --
  Such is the rage of their tempestuous kind.
  First Eurus to the rising morn is sent
  --
  Which wise Prometheus temper'd into paste,
  And, mixt with living streams, the godlike image cast.
  --
  Then took the way, which to the temple led.
  The roofs were all defil'd with moss, and mire,
  --
  The temper that results from either kind
  Conception makes; and fighting 'till they mix,
  --
  Which tempe's pleasing valley does inclose:
  Through this the rapid Peneus take his course;
  --
  Nor shalt thou tempt the dangers of the grove
  Alone, without a guide; thy guide is Jove.
  --
  And tempers thunder in his awful hand,
  Oh fly not: for she fled from his embrace
  --
  He common temples with his mother shares.
  Equal in years, and rival in renown

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The man who independently plucked the fruits when he was hungry is become a farmer; and he who stood under a tree for shelter, a housekeeper. We now no longer camp as for a night, but have settled down on earth and forgotten heaven. We have adopted Christianity merely as an improved method of _agri_-culture. We have built for this world a family mansion, and for the next a family tomb. The best works of art are the expression of mans struggle to free himself from this condition, but the effect of our art is merely to make this low state comfortable and that higher state to be forgotten. There is actually no place in this village for a work of _fine_ art, if any had come down to us, to stand, for our lives, our houses and streets, furnish no proper pedestal for it. There is not a nail to hang a picture on, nor a shelf to receive the bust of a hero or a saint. When I consider how our houses are built and paid for, or not paid for, and their internal economy managed and sustained, I wonder that the floor does not give way under the visitor while he is admiring the gewgaws upon the mantel-piece, and let him through into the cellar, to some solid and honest though earthy foundation. I cannot but perceive that this so called rich and refined life is a thing jumped at, and I do not get on in the enjoyment of the _fine_ arts which adorn it, my attention being wholly occupied with the jump; for I remember that the greatest genuine leap, due to human muscles alone, on record, is that of certain wandering Arabs, who are said to have cleared twenty-five feet on level ground. Without factitious support, man is sure to come to earth again beyond that distance. The first question which I am tempted to put to the proprietor of such great impropriety is, Who bolsters you? Are you one of the ninety-seven who fail, or of the three who succeed? Answer me these questions, and then perhaps I may look at your bawbles and find them ornamental. The cart before the horse is neither beautiful nor useful. Before we can adorn our houses with beautiful objects the walls must be stripped, and our lives must be stripped, and beautiful housekeeping and beautiful living be laid for a foundation: now, a taste for the beautiful is most cultivated out of doors, where there is no house and no housekeeper.
  Old Johnson, in his Wonder-Working Providence, speaking of the first settlers of this town, with whom he was con temporary, tells us that
  --
  I dug my cellar in the side of a hill sloping to the south, where a woodchuck had formerly dug his burrow, down through sumach and blackberry roots, and the lowest stain of vegetation, six feet square by seven deep, to a fine sand where potatoes would not freeze in any winter. The sides were left shelving, and not stoned; but the sun having never shone on them, the sand still keeps its place. It was but two hours work. I took particular pleasure in this breaking of ground, for in almost all latitudes men dig into the earth for an equable temperature. Under the most splendid house in the city is still to be found the cellar where they store their roots as of old, and long after the superstructure has disappeared posterity remark its dent in the earth. The house is still but a sort of porch at the entrance of a burrow.
  At length, in the beginning of May, with the help of some of my acquaintances, rather to improve so good an occasion for neighborliness than from any necessity, I set up the frame of my house. No man was ever more honored in the character of his raisers than I. They are destined, I trust, to assist at the raising of loftier structures one day. I began to occupy my house on the 4th of July, as soon as it was boarded and roofed, for the boards were carefully feather-edged and lapped, so that it was perfectly impervious to rain; but before boarding I laid the foundation of a chimney at one end, bringing two cartloads of stones up the hill from the pond in my arms. I built the chimney after my hoeing in the fall, before a fire became necessary for warmth, doing my cooking in the mean while out of doors on the ground, early in the morning: which mode I still think is in some respects more convenient and agreeable than the usual one. When it stormed before my bread was baked, I fixed a few boards over the fire, and sat under them to watch my loaf, and passed some pleasant hours in that way. In those days, when my hands were much employed, I read but little, but the least scraps of paper which lay on the ground, my holder, or tablecloth, afforded me as much entertainment, in fact answered the same purpose as the Iliad.
  It would be worth the while to build still more deliberately than I did, considering, for instance, what foundation a door, a window, a cellar, a garret, have in the nature of man, and perchance never raising any superstructure until we found a better reason for it than our temporal necessities even. There is some of the same fitness in a mans building his own house that there is in a birds building its own nest. Who knows but if men constructed their dwellings with their own hands, and provided food for themselves and families simply and honestly enough, the poetic faculty would be universally developed, as birds universally sing when they are so engaged? But alas! we do like cowbirds and cuckoos, which lay their eggs in nests which other birds have built, and cheer no traveller with their chattering and unmusical notes. Shall we forever resign the pleasure of construction to the carpenter? What does architecture amount to in the experience of the mass of men? I never in all my walks came across a man engaged in so simple and natural an occupation as building his house. We belong to the community. It is not the tailor alone who is the ninth part of a man; it is as much the preacher, and the merchant, and the farmer.
  Where is this division of labor to end? and what object does it finally serve? No doubt another _may_ also think for me; but it is not therefore desirable that he should do so to the exclusion of my thinking for myself.
  --
  I certain it is desirable that there should be. However, _I_ should never have broken a horse or bull and taken him to board for any work he might do for me, for fear I should become a horse-man or a herds-man merely; and if society seems to be the gainer by so doing, are we certain that what is one mans gain is not anothers loss, and that the stable-boy has equal cause with his master to be satisfied? Granted that some public works would not have been constructed without this aid, and let man share the glory of such with the ox and horse; does it follow that he could not have accomplished works yet more worthy of himself in that case? When men begin to do, not merely unnecessary or artistic, but luxurious and idle work, with their assistance, it is inevitable that a few do all the exchange work with the oxen, or, in other words, become the slaves of the strongest. Man thus not only works for the animal within him, but, for a symbol of this, he works for the animal without him. Though we have many substantial houses of brick or stone, the prosperity of the farmer is still measured by the degree to which the barn overshadows the house. This town is said to have the largest houses for oxen, cows, and horses hereabouts, and it is not behindh and in its public buildings; but there are very few halls for free worship or free speech in this county. It should not be by their architecture, but why not even by their power of abstract thought, that nations should seek to commemorate themselves? How much more admirable the Bhagvat-Geeta than all the ruins of the East! Towers and temples are the luxury of princes. A simple and independent mind does not toil at the bidding of any prince. Genius is not a retainer to any emperor, nor is its material silver, or gold, or marble, except to a trifling extent. To what end, pray, is so much stone hammered? In
  Arcadia, when I was there, I did not see any hammering stone. Nations are possessed with an insane ambition to perpetuate the memory of themselves by the amount of hammered stone they leave. What if equal pains were taken to smooth and polish their manners? One piece of good sense would be more memorable than a monument as high as the moon. I love better to see stones in place. The grandeur of Thebes was a vulgar grandeur. More sensible is a rod of stone wall that bounds an honest mans field than a hundred-gated Thebes that has wandered farther from the true end of life. The religion and civilization which are barbaric and hea thenish build splendid temples; but what you might call
  Christianity does not. Most of the stone a nation hammers goes toward its tomb only. It buries itself alive. As for the Pyramids, there is nothing to wonder at in them so much as the fact that so many men could be found degraded enough to spend their lives constructing a tomb for some ambitious booby, whom it would have been wiser and manlier to have drowned in the Nile, and then given his body to the dogs. I might possibly invent some excuse for them and him, but I have no time for it. As for the religion and love of art of the builders, it is much the same all the world over, whether the building be an Egyptian temple or the United States Bank. It costs more than it comes to. The mainspring is vanity, assisted by the love of garlic and bread and butter. Mr.
  Balcom, a promising young architect, designs it on the back of his
  --
     Of your necessitated temperance,
     Or that unnatural stupidity

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  And as the origin before all time is the entirety of the very beginning, so too is the present the entirety of everything temporal and time-bound, including the effectual reality of all time phases: yesterday, today, tomorrow, and even the pre- temporal and timeless.
  The structuration we have discovered seems to us to reveal the bases of consciousness, thereby enabling us to make a contri bution to the understanding of mans emergent consciousness. It is based on the recognition that in the course of mankinds history - and not only Western mans - clearly discernable worlds stand out whose development or unfolding took place in mutations of consciousness. This, then, presents the task of a cultural-historical analysis of the various structures of consciousness as they have proceeded from the various mutations.

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   possessing these higher faculties gave instruction to others who were in search of them. Such a training is called occult (esoteric) training, and the instruction received therefrom is called occult (esoteric) teaching, or spiritual science. This designation naturally awakens misunderstanding. The one who hears it may very easily be misled into the belief that this training is the concern of a special, privileged class, withholding its knowledge arbitrarily from its fellow-creatures. He may even think that nothing of real importance lies behind such knowledge, for if it were a true knowledge-he is tempted to think-there would be no need of making a secret of it; it might be publicly imparted and its advantages made accessible to all. Those who have been initiated into the nature of this higher knowledge are not in the least surprised that the uninitiated should so think, for the secret of initiation can only be understood by those who have to a certain degree experienced this initiation into the higher knowledge of existence. The question may be raised: how, then, under these circumstances, are the uninitiated to develop any human interest in this so-called esoteric knowledge?
   p. 3
  --
  The methods by which a student is prepared for the reception of higher knowledge are minutely prescribed. The direction he is to take is traced with unfading, everlasting letters in the worlds of the spirit where the initiates guard the higher secrets. In ancient times, anterior to our history, the temples of the spirit were also outwardly visible; today, because our life has become so unspiritual, they are not to be found in the world visible to external sight; yet they are present spiritually everywhere, and all who seek may find them.
  Only within his own soul can a man find the means to unseal the lips of an initiate. He must develop within himself certain faculties to a definite degree, and then the highest treasures of the spirit can become his own.
  --
   reverberate, as it were, but rather to renounce any further enjoyment, and work upon the past experience. The peril here is very great. Instead of working inwardly, it is very easy to fall into the opposite habit of trying to exploit the enjoyment. Let no one underestimate the fact that immense sources of error here confront the student. He must pass through a host of tempters of his soul. They would all harden his ego and imprison it within itself. He should rather open it wide to all the world. It is necessary that he should seek enjoyment, for only through enjoyment can the outer world reach him. If he blunts himself to enjoyment he is like a plant which cannot any longer draw nourishment from its environment. Yet if he stops short at the enjoyment he shuts himself up within himself. He will only be something to himself and nothing to the world. However much he may live within himself, however intensely he may cultivate his ego-the world will reject him. To the world he is dead. The student of higher knowledge considers enjoyment only as a means of ennobling himself for the world. Enjoyment is to him like a scout informing him about the world; but once instructed
   p. 17

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  the cost of his skin, it may be by cannibalism! And this being so, can one help being tempted to rejoice
  that it has not yet come off, and that desire still depends on something we dont know?21

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  met him the first time. Sri Ramakrishna lived at the Kailibari, the temple garden of Mother Kali, on the bank of the Ganges at Dakshineswar.
  M., being at leisure on Sundays, had gone with his friend Sidhu to visit several gardens at Baranagore. As they were walking in Prasanna Bannerji's garden, Sidhu said: "There is a charming place on the bank of the Ganges where a paramahamsa lives. Should you like to go there?" M. assented and they started immediately for the Dakshineswar temple garden. They arrived at the main gate at dusk and went straight to Sri Ramakrishna's room. And there they found him seated on a wooden couch, facing the east. With a smile on his face he was talking of God. The room was full of people, all seated on the floor, drinking in his words in deep silence.
  M. stood there speechless and looked on. It was as if he were standing where all the holy places met and as if Sukadeva himself were speaking the word of God, or as if Sri Chaitanya were singing the name and glories of the Lord in Puri with Ramananda, Swarup, and the other devotees.
  --
  As he left the room with Sidhu, he heard the sweet music of the evening service arising in the temple from gong, bell, drum, and cymbal. He could hear music from the nahabat, too, at the south end of the garden. The sounds travelled over the Ganges, floating away and losing themselves in the distance. A soft spring wind was blowing, laden with the fragrance of flowers; the moon had just appeared. It was as if nature and man together were preparing for the evening worship. M. and Sidhu visited the twelve Siva temples, the Radhakanta temple, and the temple of Bhavatarini. And as M.
  watched the services before the images his heart was filled with joy.
  On the way back to Sri Ramakrishna's room the two friends talked. Sidhu told M. that the temple garden had been founded by Rani Rasmani. He said that God was worshipped there daily as Kali, Krishna, and Siva, and that within the gates sadhus and beggars were fed. When they reached Sri Ramakrishna's door again, they found it shut, and Brinde, the Maid, standing outside. M., who had been trained in English manners and would not enter a room without permission, asked her, "Is the holy man in?" Brinde replied, "Yes he's in the room."
  M: "How long has he lived here?"
  --
  When the meeting broke up, the devotees sauntered in the temple garden. M. went in the direction of the Panchavati. It was about five o'clock in the afternoon. After a while he returned to the Master's room. There, on the small north verandah, he witnessed an amazing sight.
  Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing. M. had never heard anyone except the Master sing so sweetly. When he looked at Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes transfixed. He seemed not even to breathe. A devotee told M. that the Master was in samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought: "Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!"
  --
  Sri Ramakrishna said: "Just imagine Hanuman's state of mind. He didn't care for money, honour, creature comforts, or anything else. He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.5 But he couldn't be tricked so easily. In reply to her persuasions he sang this song:
  Am I in need of fruit?
  --
  At five o'clock in the afternoon all the devotees except Narendra and M. took leave of the Master. As M. was walking in the temple garden, he suddenly came upon the Master talking to Narendra on the bank of the goose-pond. Sri Ramakrishna said to Narendra: "Look here. Come a little more often. You are a newcomer. On first acquaintance people visit each other quite often, as is the case with a lover and his sweetheart.
  (Narendra and M. laugh.) So please come, won't you?"
  --
  Evening worship was over in the temples. M. met Narendra on the bank of the Ganges and they began to converse. Narendra told M. about his studying in college, his being a member of the Brahmo Samaj, and so on.
  It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by the Master's singing and wanted to hear more. At last he found the Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which the figure of the Master could be dimly seen.
  M. had been enchanted by the Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balarm Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.
  --
  M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light the Master, all alone, was pacing the hall, rejoicing in the Self as the lion lives and roams alone in the forest.
  In silent wonder M. surveyed that great soul.

1.01 - Necessity for knowledge of the whole human being for a genuine education., #The Essentials of Education, #unset, #Zen
  This is the knowledge I have in mind as I give you a few exam- ples about the intimate ways the teachers soul can affect the childs soul. I will present only a few indications for todaywe will go into greater detail later. We can understand how to prepare the intellect for impulses of the will only if we can answer this ques- tion: What happens between the teacher and the child, simply because the teacher and the child are present together, each with a unique nature and temperamenta particular character, level of development, constitution of body and soul? Before we even begin to teach and educate, the teacher and the child are both present. There is already an interaction. The teachers relationship to the child presents the first important question.
  Rather than groping about in abstractions, lets just look at specifics; we shall examine one particular characteristic in human nature the temperament. Lets begin by looking not at a childs temperament, which of course offers us no choicewe have to educate each human being regardless of temperament (and well speak later about the childrens temperaments)but lets begin rather by looking at the teachers temperament. The teacher enters the school and meets the child with a very specific tem- peramentcholeric, sanguine, melancholic, or phlegmatic. The question is: As educators, what can we do to control our own temperaments; how can we perhaps educate ourselves in relation to our own temperament? To answer this question we must first look directly at the fundamental question: How does a teachers temperament affect the child, just by being what it is?
  The Choleric temperament
  Well begin with the choleric temperament. The teachers choleric temperament may be expressed when the teacher lets loose and vents anger. We will see later how teachers can control themselves. Lets assume for starters that the teacher has a temper, which is expressed in powerful, vehement expressions. It may drive the teacher to act or handle the child in ways that arise from a cho- leric temperament, which is regretted later on. The teacher may do things in the presence of the child that cause fright (we will see the fragile nature of a childs soul). The childs fright may not last for long, but nevertheless it takes root deep in the childs physical organism. A choleric adult may have such an effect that the child always approaches the teacher in fear, or the child may feel sub- consciously or entirely unconsciously repressed. In other words, there is a very specific way the choleric temperament works on a child, having subtle, intimate effects.
  Lets consider the preschool child. At that stage a child is a single entity; the childs three membersbody, soul, and spirit differentiate themselves later on. Between birth and the change of teeth (which is a very important point in the childs development) theres a period of time when the child is, for all practical purposes, entirely a sensory organ; this is not generally emphasized enough.
  --
  And so, when a choleric teacher gets near a child and lets loose with fits of temper, anything done under this influenceif the teacher doesnt practice self-improvement in the way we have yet to discussenters the childs soul and takes root in the body. The remarkable thing is that it sinks into the foundations of the childs being, and anything implanted in the growing human body reap- pears later. Just as a seed is planted in the autumn and reappears in the spring as a plant, so whatever is planted as a seed in a child of eight or nine comes out again in the adult of forty-five or fifty. And we can see the effects of an uncontrolled choleric teachers temperament in the form of metabolic illnesses in the adult, or even in the very old.
  If we could only verify the reason this or that person suffers from arthritis, or why another has all kinds of metabolic disor- ders, poor digestion, or gout, there would be only one answer: many of these things can be attributed to the violent tempera- ment of a teacher who dealt with the child at an early age.
  If we achieve pedagogical understanding by looking at the whole human being and not just at the childwhich is much more comfortableit becomes clear that education and teaching play a central role in the course of human life. We see how often happiness or unhappiness in the spirit, soul, or physical life is related to a persons education and schooling. Just consider this: doctors are asked by older people to correct the mistakes of their educators, when in fact the problems have sunk so deeply into the person that no more can be done. The impressions on the childs soul have been transformed into physical effects, and the psycho- logical interacts with the physical; knowing all this, we begin to pay attention in the right way, and we acquire a proper apprecia- tion for teaching methods and what is required for a viable educa- tion according to the reality of human nature.
  The Phlegmatic temperament
  Now, lets consider the phlegmatic teacher. We will assume again that this teacher makes no at tempt at self-knowledge or self-education10 regarding temperament. It can be said of the phlegmatic that whatever comes to the child from such a person is not strong enough to meet the inner activity of the childs soul. The inner impulses want to come out, to flow out, and the child wants to be active, but the teacher is phlegmatic and just lets things be. This teacher is unable to engage what flows out of the child, failing to encounter it with enough impressions and influences. Its as if one were trying to brea the in a rarefied atmosphere, to use a physical analogy. The childs soul experiences shortness of breath when the teacher is phlegmatic. When we see such a child in later life, we can understand why some people are nervous or suffer from neuras thenia, and so on. By going back to their childhood, we find that its related to the uncontrolled phlegmatic temperament of an educator who failed to do important things with the child.
  We might even be able to explain widespread cultural patholo- gies in this way. Why is it that nervous diseases such as depression are so widespread today? You might be thinking Im trying to con- vince you that when the current generation of neuras thenic adults was being educated the whole teaching profession was phlegmatic! I tell you that it did consist of phlegmaticsnot in the usual sense of the word, but in a much deeper sense. Were speaking of the historical period of the nineteenth century when materialism rose. The materialistic worldview turns away from the human being, and develops a monstrous indifference in the teacher toward the most intimate movements of the souls of those being educated.
  If, in an unbiased way, we can observe the cultural manifesta- tions of the modern era, we find that a person may be a phleg- matic in that sense, even though that same person might angrily react to a child who spilled ink, yelling: You shouldnt do that! You shouldnt throw ink because youre angry; Ill throw it back at you, you rascal! Such outbursts of choleric temper werent forbidden during the time I just described, nor am I suggesting that there was any shortage of sanguine or melancholic teachers. But in their actual teaching, they were still phlegmatics and acted phlegmatic. The materialistic worldview was unable to access human nature, and least of all the developing child. And so it was possible to be a phlegmatic even though one was a choleric or melancholic by birth. Phlegma became an aspect of all education in the materialistic era. And it has a lot to do with the appear- ance of nervousness, of neuras thenia, of nervous disorders in our culture. Well look at this in detail later. Nevertheless, we see the effect of phlegmatic teachers whose very presence next to children triggers nervous disorders.
  The Melancholic temperament
  If a teacher succumbs to a melancholic temperament and becomes too self-absorbed, the thread of the childs spirit and soul nature is constantly in danger of breaking, the life of feeling is chilled. In this way, the melancholic teachers influence causes the children to suppress their soul impulses. Instead of expressing them, the children retreat within.
  If a teacher gives in to a melancholic temperament, it can lead to breathing and circulatory problems for the children in later life. Teachers shouldnt educate with only childhood in mind. And doc- tors should look beyond the specific onset of disease to a particu- lar age, with a capacity to observe human life as one connected whole. In this way, people can see that many cases of heart trouble between forty and forty-five began with the whole mood generated by the uncontrolled melancholic temperament of a teacher.
  Obviously, when we observe the spiritual and psychic imponder- ables that play between the teachers soul and that of the child, were compelled to ask: How should teachers and educational profession- als work upon themselves inwardly regarding the various tempera- ments? We can understand that its not enough for the teacher to say, I was born with my temperament; I cant help myself. First12 of all, this is untrue, and even if it were true, the human race would have died out long ago due to pedagogical malpractice.
  The Sanguine temperament
  The teacher who gives full vent to a sanguine temperament is sus- ceptible to all kinds of impressions. When a student makes a mess, the teacher looks the other way instead of getting angry. A student may whisper to a neighbor, and the teacher again looks the other way. This is typical of the sanguine temperament; impressions come quickly, but dont penetrate deeply. Such a teacher may call on a little girl to ask a brief question; but the teacher isnt interested in her for long and almost immediately sends her back to her seat. This teacher is completely sanguine.
  Again, if we look at the whole human life, we can trace many cases of insufficient vitality and zest for lifewhich is a patho- logical symptom exhibited by many peopleto the effects of a teachers undisciplined sanguine temperament. Without self-trans- formation, a teachers sanguine temperament suppresses vitality, dampens the zest for life, and weakens the will that wells up from the childs individuality.
  These relationships, as revealed by an au thentic spiritual sci- ence, lead us to a genuine knowledge of human nature. With this in mind, we can realize how comprehensive the real art of educa- tion is; and, in comparison, we can see the pettiness of the usual way of looking only at whats immediately present and obvious. That isnt enough, and were faced with the essential demand of our current civilizationa civilization that has already brought enough discord to human existence.
  And that demand is: Given the various simple and superficial observations of research, statistics, and other ingenious meth- odswhich form the basis of almost all education and peda- gogyhow can we educate in a way that equally considers the whole human experience and the eternal within us that shines through human experience? Something much deeper appears in relation to these questions. By way of an introduction, Ive tried to show you whats at play between teacher and student just because theyre thereeven before anything is done consciously, but merely because the two are there. This is especially revealed in the different temperaments.
  It will be argued that there comes a point when we have to begin to educate. Yes, and immediately we encounter the opin- ion that anyone can teach someone else whatever theyve already learned. If Ive learned something, I am, so to speak, qualified to teach it to someone else. People frequently fail to notice that there is an inner attitude of temperament, character, and so on, which is the result of the teachers own inner work or teacher training (as well see), behind everything that a teacher can learn on her own, what she can assimilate. Here, too, a real knowledge of the human constitution leads more deeply into human nature itself.
  Lets inquire, then, about teaching an unschooled child some- thing we have learned. Is it enough to present it to the child just as we learned it? It certainly is not. Now I will speak of an empirical fact, the results of a real observation of the whole life of a human being in body, soul, and spirit. It concerns the first period of life, from birth until the change of teeth.
  --
  When we understand the interrelationship between teacher and child in terms of the temperaments, we see that, during this first stage of life, what we have learned has almost no importance for teaching and educating a child. The most important considerations have to do with the kind of person you are, what impressions the child receives, and whether or not youre worthy of imitation.14
  As far as this life period is concerned, if a civilization never spoke of education and in its elementary, primitive way simply educated, it would have a much healthier outlook than ours. This was true of the ancient Eastern regions, which had no educa- tion in our sense of the word. There the adults body, soul, and spirit was allowed to affect the child so that the child could take this adult as a guide, moving a muscle when the teacher moved a muscle and blinking when the teacher blinked. The teacher was trained to do this in a way that enabled the child to imitate. Such a teacher was not as the Western pedagogue, but the Eastern data. 3 A certain instinctive quality was behind this. Even today, its obvious that what Ive learned is totally irrelevant in terms of my ability to teach a child effectively before the change of teeth. After the change of teeth, the teachers knowledge begins to have some significance; but this is lost again, if I merely impart what I learned as it lives in me. It all has to be transformed artistically and made into images, as we shall see later. I have to awaken invis- ible forces between the child and myself.

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  reduction of the phenomena concerning heat and temperature
  to phenomena in which a Newtonian mechanics is applied to
  --
  the working temperatures of the boiler and the condenser-­all
  these have fused thermodynamics and the Newtonian dynam-
  --
  which is the center of attention; and if the low working tempera-
  tures of animal muscle attract attention as opposed to the high
  working temperatures of a heat engine of similar efficiency, this
  fact is pushed into a corner and glibly explained by a contrast

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  These qualities, whether animal, or ferocious or demoniacal have been bestowed upon man, that by their means the body might be adapted to be a vehicle for the spirit, and that the spirit, by means of the body which is its vehicle, while herein this temporary home of earth, might seek after the knowledge and love of God, as the huntsman would seek to make the phœnix and the griffin his prey. Then, when it leaves this strange land for the region of spiritual friendship, it shall be worthy to partake of the mystery contained in the invitation, "enter in peace, O believers!"2 and which is in the homage, "Peace is the word they shall hear from the merciful Lord."3 People in general suppose that this refers to Paradise. Woe to him who has no portion in this knowledge! There is great danger in his path. The way of faith is veiled from his eyes.
  If you wish, O seeker of the way! to know your own soul, know that the blessed and glorious God created you of two things: the one is a visible body, and the other is a something internal, that is called spirit and heart, which can only be perceived by the mind. But when we speak of heart, we do not mean the piece of flesh which is in the left side of the breast of a man, for that is found in a dead body and in animals: it may be seen with the eyes, and belongs to the visible world. That heart, which is emphatically called spirit, does not belong to this world, and although it has come to this world, it has only come to leave it. It is the sovereign of the body, which is its vehicle, and all the external and internal organs of the body are its subjects. Its especial attribute is to know God and to [16] enjoy the vision of the beauty of the Lord God. The invitation to salvation is addressed to the spirit. The commandment is also addressed to it, for it is capable of happiness or misery. The knowledge of what it is in reality, is the key to the knowledge of God. Beloved, strive to obtain this knowledge, for there is no more precious jewel. In its origin it comes from God, and again returns to him. It has come hither but for a time for intercourse and action.

1.01 - On Love, #unset, #Arthur C Clarke, #Fiction
  For the pillars of the temple stand apart,
  And the oak tree and the cypress grow not in each others shadow.

1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  The irreligious man is a mortal being with a rational nature, who of his own free will turns his back on life and thinks of his own Maker, the ever-existent, as non-existent. The lawless man is one who holds the law of God after his own depraved fashion,4 and thinks to combine faith in God with heresy that is directly opposed to Him. The Christian is one who imitates Christ in thought, word and deed, as far as is possible for human beings, believing rightly and blamelessly in the Holy Trinity. The lover of God is he who lives in communion with all that is natural and sinless, and as far as he is able neglects nothing good. The continent man is he who in the midst of temptations, snares and turmoil, strives with all his might to imitate the ways of Him who is free from such. The monk is he who within his earthly and soiled body toils towards the rank and state of the incorporeal beings.5 A monk is he who strictly controls his nature and unceasingly watches over his senses. A monk is he who keeps his body
  1 Lit. head, Gk. kephale, commonly used as a term of endearment.
  --
  Those who enter this contest must renounce all things, despise all things, deride all things, and shake off all things, that they may lay a firm foundation. A good foundation of three layers and three pillars is innocence, fasting and temperance. Let all babes in Christ begin with these virtues, taking as their model the natural babes. For you never find in them anything sly or deceitful. They have no insatiate appetite, no insatiable stomach, no body on fire; but perhaps as they grow, in proportion as they take more food, their natural passions also increase.
  To lag in the fight at the very outset of the struggle and thereby to furnish proof of our coming defeat2 is a very hateful and dangerous thing. A firm beginning will certainly be useful for us when we later grow slack. A soul that is strong at first but then relaxes is spurred on by the memory of its former zeal. And in this way new wings are often obtained.
  --
  Offer to Christ the labours of your youth, and in your old age you will rejoice in the wealth of dispassion. What is gathered in youth nourishes and comforts those who are tired out in old age. In our youth let us labour ardently and let us run vigilantly, for the hour of death is unknown. We have very evil and dangerous, cunning, unscrupulous foes, who hold fire in their hands and try to burn the temple of God with the flame that is in it. These foes are strong; they never sleep; they are incorporeal and invisible. Let no one when he is young listen to his enemies, the demons, when they say to him: Do not wear out your flesh lest you make it sick and weak. For you will scarcely find anyone, especially in the present generation, who is determined to mortify his flesh, although he might deprive
  1 Psalm cxl, 4. The meaning is that in the midst of his sins he makes excuses for not becoming a monk. The excuses are not for his sins, but his sins are his excuses.

1.01 - ON THE THREE METAMORPHOSES, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  triumphs? Climbing high mountains to tempt the
   tempter?

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It may therefore be useful in approaching an ancient Scripture, such as the Veda, Upanishads or Gita, to indicate precisely the spirit in which we approach it and what exactly we think we may derive from it that is of value to humanity and its future. First of all, there is undoubtedly a Truth one and eternal which we are seeking, from which all other truth derives, by the light of which all other truth finds its right place, explanation and relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any single philosophy or scripture or uttered altogether and for ever by any one teacher, thinker, prophet or Avatar. Nor has it been wholly found by us if our view of it necessitates the intolerant exclusion of the truth underlying other systems; for when we reject passionately, we mean simply that we cannot appreciate and explain. Secondly, this Truth, though it is one and eternal, expresses itself in Time and through the mind of man; therefore every Scripture must necessarily contain two elements, one temporary, perishable, belonging to the ideas of the period and country in which it was produced, the other eternal and imperishable and applicable in all ages and countries. Moreover, in the statement of the Truth the actual form given to it, the system and arrangement, the metaphysical and intellectual mould, the precise expression used must be largely subject to the mutations of Time and cease to have the same force; for the human intellect modifies itself always; continually dividing and putting together it is obliged to shift its divisions continually and to rearrange its syntheses; it is always leaving old expression and symbol for new or, if it uses the old, it so changes its connotation or at least
  Our Demand and Need from the Gita
  --
  In the Gita there is very little that is merely local or temporal and its spirit is so large, profound and universal that even this little can easily be universalised without the sense of the teaching suffering any diminution or violation; rather by giving an ampler scope to it than belonged to the country and epoch, the teaching gains in depth, truth and power. Often indeed the Gita itself suggests the wider scope that can in this way be given to an idea in itself local or limited. Thus it dwells on the ancient Indian system and idea of sacrifice as an interchange between gods and men, - a system and idea which have long been practically obsolete in India itself and are no longer real to the general human mind; but we find here a sense so entirely subtle, figurative and symbolic given to the word "sacrifice" and the conception of the gods is so little local or mythological, so entirely cosmic and philosophical that we can easily accept both as expressive of a practical fact of psychology and general law of Nature and so apply them to the modern conceptions of interchange between life and life and of ethical sacrifice and self-giving as to widen and deepen these and cast over them a more spiritual aspect and the light of a profounder and more far-reaching Truth. Equally the idea of action according to the Shastra, the fourfold order of society, the allusion to the relative position of the four orders or the comparative spiritual disabilities of Shudras and women seem at first sight local and temporal, and, if they are too much pressed in their literal sense, narrow so much at least of the teaching, deprive it of its universality and spiritual depth and limit its validity for mankind at large. But if we look behind to the spirit and sense and not at the local name and temporal institution, we see that here too the sense is deep and true and the spirit philosophical, spiritual and universal. By Shastra we perceive that the Gita means the law imposed on itself by humanity as a substitute for the purely egoistic action of the natural unregenerate man and a control on his tendency to seek in the satisfaction of his desire the standard and aim of his life. We see too that the fourfold order of society is merely the concrete form of a spiritual truth which is itself independent of the form; it rests on the conception of right works as a rightly ordered
  Our Demand and Need from the Gita
  --
   striking speculations of a philosophic intellect, but rather enduring truths of spiritual experience, verifiable facts of our highest psychological possibilities which no at tempt to read deeply the mystery of existence can afford to neglect. Whatever the system may be, it is not, as the commentators strive to make it, framed or intended to support any exclusive school of philosophical thought or to put forward predominantly the claims of any one form of Yoga. The language of the Gita, the structure of thought, the combination and balancing of ideas belong neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of the truth to exclude all the others; but rather there is a wide, undulating, encircling movement of ideas which is the manifestation of a vast synthetic mind and a rich synthetic experience. This is one of those great syntheses in which Indian spirituality has been as rich as in its creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and unifies.
  The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  Taras that can still be seen in the temple. Her devotion
  to Tara was so exclusive that, Kalu Rinpoche, having
  --
  main temple of Tashi lhunpo, the residence of the
  Panchen Lamas in the city of Shigatse.

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Here it may be remarked that the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. Only the pure in heart and poor in spirit can come to the unitive knowledge of God. Hence, the at tempt to impose more unity upon societies than their individual members are ready for makes it psychologically almost impossible for those individuals to realize their unity with the divine Ground and with one another.
  Among the Christians and the Sufis, to whose writings we now return, the concern is primarily with the human mind and its divine essence.
  --
  Philo was the exponent of the Hellenistic Mystery Religion which grew up, as Professor Goodenough has shown, among the Jews of the Dispersion, between about 200 B. C. and 100 A. D. Reinterpreting the Pentateuch in terms of a metaphysical system derived from Platonism, Neo-Pythagoreanism and Stoicism, Philo transformed the wholly transcendental and almost anthropomorphically personal God of the Old Testament into the immanent-transcendent Absolute Mind of the Perennial Philosophy. But even from the orthodox scribes and Pharisees of that momentous century which witnessed, along with the dissemination of Philos doctrines, the first beginnings of Christianity and the destruction of the temple at Jerusalem, even from the guardians of the Law we hear significantly mystical utterances. Hillel, the great rabbi whose teachings on humility and the love of God and man read like an earlier, cruder version of some of the Gospel sermons, is reported to have spoken these words to an assemblage in the courts of the temple. If I am here, (it is Jehovah who is speaking through the mouth of his prophet) everyone is here. If I am not here, no one is here.
  The Beloved is all in all; the lover merely veils Him; The Beloved is all that lives, the lover a dead thing.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  From this symbolic attitude came the tendency to make everything in society a sacrament, religious and sacrosanct, but as yet with a large and vigorous freedom in all its forms,a freedom which we do not find in the rigidity of savage communities because these have already passed out of the symbolic into the conventional stage though on a curve of degeneration instead of a curve of growth. The spiritual idea governs all; the symbolic religious forms which support it are fixed in principle; the social forms are lax, free and capable of infinite development. One thing, however, begins to progress towards a firm fixity and this is the psychological type. Thus we have first the symbolic idea of the four orders, expressingto employ an abstractly figurative language which the Vedic thinkers would not have used nor perhaps understood, but which helps best our modern understanding the Divine as knowledge in man, the Divine as power, the Divine as production, enjoyment and mutuality, the Divine as service, obedience and work. These divisions answer to four cosmic principles, the Wisdom that conceives the order and principle of things, the Power that sanctions, upholds and enforces it, the Harmony that creates the arrangement of its parts, the Work that carries out what the rest direct. Next, out of this idea there developed a firm but not yet rigid social order based primarily upon temperament and psychic type2 with a corresponding ethical discipline and secondarily upon the social and economic function.3 But the function was determined by its suitability to the type and its helpfulness to the discipline; it was not the primary or sole factor. The first, the symbolic stage of this evolution is predominantly religious and spiritual; the other elements, psychological, ethical, economic, physical are there but subordinated to the spiritual and religious idea. The second stage, which we may call the typal, is predominantly psychological and ethical; all else, even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate or to be the leader and in the forefront; it recedes, stands in the background and finally disappears from the practice and in the end even from the theory of life.
  This typal stage creates the great social ideals which remain impressed upon the human mind even when the stage itself is passed. The principal active contri bution it leaves behind when it is dead is the idea of social honour; the honour of the Brahmin which resides in purity, in piety, in a high reverence for the things of the mind and spirit and a disinterested possession and exclusive pursuit of learning and knowledge; the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of that nobility; the honour of the Vaishya which maintains itself by rectitude of dealing, mercantile fidelity, sound production, order, liberality and philanthropy; the honour of the Shudra which gives itself in obedience, subordination, faithful service, a disinterested attachment. But these more and more cease to have a living root in the clear psychological idea or to spring naturally out of the inner life of the man; they become a convention, though the most noble of conventions. In the end they remain more as a tradition in the thought and on the lips than a reality of the life.

1.01 - The Ego, #Aion, #Carl Jung, #Psychology
  These fall into three groups: first, temporarily subliminal con-
  tents that can be reproduced voluntarily (memory); second,

1.01 - The First Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  Those of you who can afford it will do better to have a room for this practice alone. Do not sleep in that room, it must be kept holy. You must not enter the room until you have bathed, and are perfectly clean in body and mind. Place flowers in that room always; they are the best surroundings for a Yogi; also pictures that are pleasing. Burn incense morning and evening. Have no quarrelling, nor anger, nor unholy thought in that room. Only allow those persons to enter it who are of the same thought as you. Then gradually there will be an atmosphere of holiness in the room, so that when you are miserable, sorrowful, doubtful, or your mind is disturbed, the very fact of entering that room will make you calm. This was the idea of the temple and the church, and in some temples and churches you will find it even now, but in the majority of them the very idea has been lost. The idea is that by keeping holy vibrations there the place becomes and remains illumined. Those who cannot afford to have a room set apart can practice anywhere they like. Sit in a straight posture, and the first thing to do is to send a current of holy thought to all creation. Mentally repeat, "Let all beings be happy; let all beings be peaceful; let all beings be blissful." So do to the east, south, north and west. The more you do that the better you will feel yourself. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy. After doing that, those who believe in God should pray not for money, not for health, nor for heaven; pray for knowledge and light; every other prayer is selfish. Then the next thing to do is to think of your own body, and see that it is strong and healthy; it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.

1.01 - The Highest Meaning of the Holy Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  ing orders through out his realm to build temples and ordain
  monks, and practicing in accordance with the Teaching. People
  --
  asked, "I have built temples and ordained monks; what merit
  is there in this?" Bodhidharma said, "There is no merit." He
  --
  all in building temples and ordaining monks? Where does the
  meaning of this lie?
  --
  He was buried at Tinglin temple on Bear Ear Mountain. Af
  terwards, while Sung Yun of Wei was on a mission, he met the

1.01 - The King of the Wood, #The Golden Bough, #James George Frazer, #Occultism
  Aricia to Rome and buried in front of the temple of Saturn, on the
  Capitoline slope, beside the temple of Concord. The bloody ritual
  which legend ascribed to the Tauric Diana is familiar to classical
  --
  the north-east corner of the temple, raised on three steps and
  bearing traces of a mosaic pavement, probably supported a round
   temple of Diana in her character of Vesta, like the round temple of
  Vesta in the Roman Forum. Here the sacred fire would seem to have
  --
  this spring to wash the temple of Vesta, carrying it in ear thenware
  pitchers on their heads. In Juvenal's time the natural rock had been
  --
  dedicated locks of their hair in his temple before marriage. His
  grave existed at Troezen, though the people would not show it. It

1.01 - The Offering, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  Once upon a time men took into your temple the
  first fruits of their harvests, the flower of their

1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  indefinite temporal fibres. To our opened eyes each element
  of things is henceforth extended backwards (and tends to be con-
  --
  sidering the latter in their temporal succession, and without as yet
  putting them anywhere within the cosmic expanse. Historically,

1.01 - The Three Metamorphoses, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  6:Or is it this: To desert our cause when it celebrateth its triumph? To ascend high mountains to tempt the tempter?
  7:Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul?

1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
    In her unlit temple of eternity,
    Lay stretched immobile upon Silence' marge.

1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  It was a truly dreadful state of affairs. Being wealthy, the family freely dispensed money for physicians. Practitioners were called in to employ their magic spells and incantations. But none of them was able to diminish the young man's suffering. At this point, with the situation becoming extremely dire, they came to the temple where I was staying to offer prayers and other devotions. The assembly of monks performed secret rites on the afflicted man's behalf throughout the night. When morning came, they brought me some purified rice, saying, "He should sleep easier tonight."
  I immediately scotched that assumption. "No, he will probably suffer even more tonight. Despite your prayers, I am afraid he will undergo even worse sweating spells. Prayers and religious rites cannot help people who are suffering retri bution for unfilial acts."
  After I left the temple, word reached me that the gods and Buddhas had protected him and that his life was no longer in danger. But his eyes had been destroyed, his hearing was gone, and he seemed to have lost his desire to live.
  In ancient China, there was a gentleman named Shu-liang who lived at a place called Han-yin with his mother, wife, and son. He was extremely quick- tempered, and would often fly off the handle, venting his spleen on his wife and mother, causing them great distress. No matter how ferocious a tiger is, it does not devour its cubs; it cares for them lovingly, as though they were precious jewels.
  --
  THE FIRST [FOURTH] YEAR OF SHTOKU (1714), AT THE INRY-JI tempLE AT SHINODA IN IZUMI
  PROVINCE.
  --
  Hakuin was still a young monk when he composed this letter, nearing the end of a decade-long pilgrimage and well into the post-satori phase of his practice, having achieved several satori experiences earlier in his twenties. He was staying at Inry-ji, a St temple in Izumi Province south of Osaka, and was writing in response to a letter from Watanabe Sukefusa's father Heizaemon, who was the proprietor of an important honjin inn at the Hara post station (the kind reserved for the use of
  Daimyo and others of high rank), informing him of his son's unfilial behavior.
  --
  Forty years ago, my childhood friend Watanabe Sukefusa contracted a serious illness of this nature, throwing his parents into a state of constant distress. I was staying at a temple in Shinoda,
  Izumi Province, at the time, so I sent Sukefusa a long letter. It made a strong impression on him.
  --
  Today his son cherishes the letter as a family treasure. Recently, on the occasion of an annual festival, some elderly laymen who frequent my temple borrowed the letter and brought it to my temple. They asked me to copy it out and write some prefatory remarks. I complied with their wishes, and have taken the opportunity to add much new material as well.
  What joy it is to imagine readers of this work taking out the letter from time to time as

1.01 - Two Powers Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  0:The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the goddess forms in whom she consents to be manifest to her creatures.
  1: There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
  --
  7:If you open yourself on one side or in one part to the Truth and on another side are constantly opening the gates to hostile forces, it is vain to expect that the divine Grace will abide with you. You must keep the temple clean if you wish to instal there the living Presence.
  8:If each time the Power intervenes and brings in the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace that you must blame for failing you, but the falsity of your own will and the imperfection of your own surrender.

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  For all practical purposes, we can agree with the author of the Panchadasi and conclude that we need not interfere with the scheme of things from the point of view of Ishvara's creation. People can be there, and things can be there they have to be there. We have to change our attitude, which means to say we have to reorganise the method of the working of our own mind inside, in respect of existent objects outside. This is only a tentative answer, and not the final answer, because we have not yet finally given the judgement as to the nature of things. We have temporarily accepted the existence of a world outside us, just as we temporarily accept the meaning of an 'x' in an equation in algebra. Though the 'x' itself may have no meaning ultimately, it is a necessary assumption which solves the question, and afterwards it cancels itself.
  So, in the end, we will find that while the acceptance of the existence of things independent of the mind by way of what is known as Ishvara srishti may be necessary for the solution of our problem, the world also will modify itself accordingly when the individual advances further, because all spiritual advance is a parallel advance both from the side of the subject and the object. It is not only one side that is evolving. The evolution of the individual is, at the same time, a corresponding evolution of all conditions in which the individual is involved, including society and the world.

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  The laws of the relativity, upheld by the gods, are Its temporary
  creations. Their apparent eternity is only the duration, immeasurable to us, of the world which they govern. They are laws

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  life, body, character, temperament, action, is not our real and
  unchanging self, but becomings of the Self in the movement,

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Zen
  appearing as successive in the relative, temporal and spatial
  Consciousness.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Il est toujours bon de regarder de temps en temps en soi et de voir qu'on n'est et ne peut rien, mais il faut en suite tourner son regard vers Toi en sachant que Tu es tout et que Tu peux tout.
   Tu es la vie de notre vie et
  --
   Alors j'ai pens tous ceux qui veillaient sur le bateau pour assurer et protger noire route, et avec reconnaissance, dans leur cur, j' ai voulu faire natre et vivre Ta Paix, puis j' ai pens a tous ceux qui, confiants et sans souci, dormaient du sommeil de l'inconscience, et avec sollicitude pour leurs misres, piti pour leur souffrance latente s' veillant en eux en mme temps que leur rveil, j' ai voulu qu'un peu de Ta Paix habite leur cur, et fasse natre en eux la vie de l'esprit, la lumire dissipant l'ignorance. Puis j'ai pens, tous les habitants de cette vaste mer, les visibles et les invisibles, et j' ai voulu que sur eux s' tende Ta Paix. Puis j' ai pens ceux que nous avions laiss au loin et dont l' affection nous accompagne, et avec une grande tendresse, pour tux j' ai voulu Ta Paix consciente et durable, la plnitude de Ta Paix proportionne leur capacit de la recevoir. Puis j' ai pens tous ceux vcrs qui nous allons, que des proccupations erfantines agitent et qui se battent pour de mesquines comptitions d'intrt dans l'ignorance et l'gosme,.et avec ardeur, dans une grande aspiration, pour eux, j' ai demand la pleine lumire de Ta Paix. Puis j'ai pens tous ceux que nous connaissons, tous ceux que nous ignorons, toute la vie qui s' labore, tout ce qui a chang de forme, tout ce qui n' est pas encore en forme, et pour tout cela, ainsi que pour ce quoi je ne puis penser, pour tout ce qui est prsent ma mmoire et pour tout ce que j'oublie, dans un grand recueillement et une muette adoration, j'ai implor Ta Paix.13
   Ce que j'ai voulu pour eux, avec Ta volont, aux moments o j'ai pu tre en communion vritable avec Toi, permets qu'ils l'aient reu en ce jour o, tchant d'oublier les contingences extrieures, ils se sont tourns vers leur pense la plus noble, vers leur sentiment le meilleur. Que la suprme srnit de Ta sublime Prsence s' veille en eux.14

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Zen
  supplies us with the body; but it is only a temporary knot of the
  movement, a dwelling-place of the Purusha in which he presides

1.025 - The Criterion, #Quran, #unset, #Zen
  20. We never sent any messengers before you, but they ate food and walked in the marketplaces. And We made some of you tempters for one another—will you be patient? Your Lord is always Observing.
  21. Those who do not expect to meet Us say, “If only the angels were sent down to us, or we could see our Lord.” They have grown arrogant within themselves, and have become excessively defiant.

10.26 - A True Professor, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   A teacher has to be a yogi does not mean that he is to be a paragon of moral qualities, following, for example, the ten commandments scrupulously. Not to tell a lie, not to lose temper, to be patient, impartial, to be honest and unselfish, all these more or less social qualities have their values but something else is needed for the true teacher, something of another category and quality. I said social qualities, I might say also mental qualities. The consciousness of the teacher has to be other than mental, something deeper, more abiding, more constant, less relative, something absolute. Do we then prescribe the supreme Brahma-consciousness for the teacher? Not quite. We mean the consciousness of a soul, the living light that is within every aspiring human being. It is a glad luminousness in the heart that can exist with or without the brilliant riches of a cultivated brain. And one need not go so far as the vedantic Sachchidananda consciousness.
   That is the first and primary necessity. When the teacher approaches the pupil, he must know how to do it in and through that inner intimate consciousness. It means a fundamental attitude, a mode of being of the whole nature rather than a scientific procedure: all the manuals of education will not be able to procure you this treasure. It is an acquisition that develops or manifests spontaneously through an earnest desire, that is to say, aspiration for it. It is this that establishes a strange contact with the pupil, radiates or infuses the knowledge, even the learning that the teacher possesses, infallibly and naturally into the mind and brain of the pupil.

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
  in its real nature. But it is no formal, material, spatial, temporal
  3 This truth would, again, be generally admitted, but not the conclusion that is drawn

1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
  His temples with celestial ointment wet,
  Of sov'reign virtue to repel the heat;
  --
  Her lips, that once cou'd tempt a God, begin
  To grow distorted in an ugly grin.
  --
  Through storms and tempests he the virgin bore,
  And lands her safe on the Dictean shore;

1.02 - Groups and Statistical Mechanics, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  analogue of temporal equilibrium is spatial homogeneity, and
  such theories as that of the homogeneous gas, liquid, or solid
  --
  entropy for a given temperature and volume, for a small number
  of regions of the given volumes and at the given temperature
  assumed. Even the more refined discussions of thermal engines,
  --
  local temperatures, with a very fair approximation, even though
  no temperature is precisely determined except in a state of equi-
  librium and by methods involving this equilibrium. However,
  --
  of an ordinary thermometer, and so the temperatures read by
  ordinary thermometers in living tissues are gross averages and
  not the true temperatures of thermodynamics. Gibbsian statis-
  tical mechanics may well be a fairly adequate model of what
  --
  equilibrium for a given temperature. For a perfect gas, this is
  the Maxwell distribution. Let this gas be contained in a rigid82
  --
  ject to a random motion corresponding to the temperature of
  its environment, and, as Leibniz says of some of his monads, it

1.02 - IN THE COMPANY OF DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  A few days later M. visited the Master at Dakshineswar. It was between four and five o'clock in the afternoon. The Master and he were sitting on the steps of the iva temples. Looking at the temple of Radhakanta, across the courtyard, the Master went into an ecstatic mood.
  Since his nephew Hriday's dismissal from the temple, Sri Ramakrishna had been living without an attendant. On account of his frequent spiritual moods he could hardly take care of himself. The lack of an attendant caused him great inconvenience.
  Bigotry condemned
  Sri Ramakrishna was talking to Kli, the Divine Mother of the Universe. He said: "Mother, everyone says, 'My watch alone is right.' The Christians, the Brahmos, the Hindus, the Mussalmans, all say, 'My religion alone is true.' But, Mother, the fact is that nobody's watch is right. Who can truly understand Thee? But if a man prays to Thee with a yearning heart, he can reach Thee, through Thy grace, by any path. Mother, show me some time how the Christians pray to Thee in their churches. But Mother, what will people say if I go in? Suppose they make a fuss! Suppose they don't allow me to enter the Kli temple again! Well then, show me the Christian worship from the door of the church."
  The mind's inability to comprehend God
  --
  "One may not realize this in youth. I have looked into the hearth in the kitchen of the Kli temple when logs are being burnt. At first the wet wood burns rather well. It doesn't seem then that it contains much moisture. But when the wood is sufficiently burnt, all the moisture runs back to one end. At last water squirts from the fuel and puts out the fire.
  "So one should be careful about anger, passion, and greed. Take, for instance, the case of Hanuman. In a fit of anger he burnt Ceylon. At last he remembered that Sita was living in the aoka grove. Then he began to tremble lest the fire should injure her."

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Vedanta presuppose a preparation in life, for it is only through life that one can reach to immortality. The opposite opinion is due to certain tendencies which have bulked large in the history and temperament of our race. The ultimate goal of our religion is emancipation from the bondage of material Nature and freedom from individual rebirth, and certain souls, among the highest we have known, have been drawn by the attraction of the final hush and purity to dissociate themselves from life and bodily action in order more swiftly and easily to reach the goal. Standing like
  Essays from the Karmayogin
  --
  Vedantin. Shankara's, great and temporarily satisfying as it was, is still only one synthesis and interpretation of the Upanishads.
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India
  --
  Krishna to Arjuna insists on the struggle; "Fight and overthrow thy opponents!" "Remember me and fight!" "Give up all thy works to me with a heart full of spirituality, and free from craving, free from selfish claims, fight! let the fever of thy soul pass from thee." It is an error to imagine that even when the religious man does not give up his ordinary activities, he yet becomes too sattwic, too saintly, too loving or too passionless for the rough work of the world. Nothing can be more extreme and uncompromising than the reply of the Gita in the opposite sense, "Whosoever has his temperament purged from egoism, whosoever suffers not his soul to receive the impress of the deed, though he slay the whole world yet he slays not and is not bound." The Charioteer of Kurukshetra driving the car of
  Arjuna over that field of ruin is the image and description of

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  describing the valence of a given environment, in reference to a temporally and spatially bounded set of
  action patterns. Getting to point b presupposes that you are at point a you cant plan movement in the
  --
  consequence satisfied temporarily so you start thinking about tomorrow, as you walk back to work. You
  return to your office. There is a message on your answering machine. The boss wants to see you. You did
  --
  outlined in this manuscript): they indicate the temporary of final impossibility of the implementation of one
  or more means, or the attainment of one or more desired ends. Some stimuli are almost universally
  --
  conceived of as involuntary states of deprivation (of food, or water, or optimal temperature,62 of social
  contact63); as disappointments64 or frustrations65 (which are absences of expected rewards66), and as
  --
  at least temporarily, during that pursuit. We are capable of acting and of producing the results we desire
  because we render judgment of value, using every bit of information at our disposal. We determine that
  --
  goal, except in a temporary and trivial manner; you are not likely to get too upset by the unexpected
  obstacle. Getting to the elevator is still a real possibility, even within the desired time-frame; all you have
  --
  imagination, and uses it for its own purposes). This fantasy constitutes a spatially and temporally
  bounded image of the ideal future an actual possible future, carved out as a discriminable (and thus
  --
  the mismatch temporarily stops me. I replace my current plan with an alternative behavioral strategy,
  designed to obtain the same end. This means that I do not reconfigure the temporally and spatially bounded
  map that I am using to evaluate my circumstances that I am using to regulate my emotions. All I have
  --
  evaluate my current circumstances. My emotions previously constrained by the existence of a temporarily
  valid plan re-emerge, in a confused jumble. I am anxious (what will I do? What if there was a fire?),
  --
  parietal, occipital, and temporal lobes), is responsible for the construction of the separate worlds of our
  sensory systems (primarily sight, hearing and touch) and for their integration into the unified perceptual
  --
  emotional reaction following temporal pairing with an aversive event. Conditioning does not create new
  emotional responses but instead simply allows new stimuli to serve as triggers capable of activating
  --
  procedures that constitute that manipulation) to each other, across immense spatial and temporal barriers.
  This capacity for exploration, verbal elaboration and communication of such in turn dramatically heightens
  --
  linguistic systems finish the story: adding logic, proper temporal order, internal consistency, verbal
  representation, and possibility for rapid abstract explicit communication. In this way, our explicit
  --
  elaboration and update of a permanent but modifiable four-dimensional (spatial and temporal)
  representational model of the experiential field, in its present and potential future manifestations. This
  --
  We have to decide, yet retain the capacity to alter our decisions. Our prefrontal cortex critical to goaldirected action189 appears to allow us this freedom: it does so, by temporally sequencing events and
  actions,190 by considering contextual information and using that consideration to govern behavior,191 and
  --
  seems that the cortex must temporarily fixate at a chosen level, and then act as if that is the only
  relevant level. Though this maneuver, the valence of something can appear similarly fixed. It is only this
  --
  spatial and temporal dispersion of cosmogonic stories, tales of heroism and deceit, rituals of initiation, and
  standard imagistic representations, such as the virgin and child. These stories, tales, rituals and images
  often differ in detail, and temporal ordering; sometimes, however, they are simply the same. It is possible
  that this similarity might be the consequence of dissemination, from a single source, hundreds of centuries
  --
  individuals who compose a given linguistic culture. Identifiable individuals serve as the temporary
  agents of embodied memory for the entire culture, at any given locale and point in time; nonetheless, the
  --
  named the Hill of Sand, which formed part of the temple of the sun, was identified with the primordial
  hill. Hermopolis was famous for its lake, from which the cosmogonic lotus emerged. But other localities
  --
  objective external world. It is tempting, therefore, to regard such beings as imaginative constructions as
  personifications of subjective affective or emotional states or drives; as the incarnated form of subjective
  --
  At Babylon the Enuma elish was recited in the temple on the fourth day of the New Year festival. This
  festival, named zagmuk (beginning of the year) in Sumerian and akitu in Akkadian [note: the
  --
  incarnated by the hierodule. Marduk (the king) is originally shut up, signifying his temporary
  disappearance (see the description of Osiris, below) during the normal or day-to-day operations of the state.
  --
  Mesopotamian emperor lends temporal authority its rightful power. The same idea, elaborated
  substantially, applies in Egypt. Osiris constitutes the old state, once-great, but dangerously anachronistic.
  --
  all temporal authority must bow.
  The Egyptian pharaoh, like the Mesopotamian king, served as material incarnation of the process that
  --
  finally re-envelops the earth). The table is what it is only at a very narrow span of spatial and temporal
  resolution (the span that precisely characterizes our consciousness). So what is the table, as an
  --
  viewpoint? What is it that can be conceptualized at all spatial and temporal levels of analysis
  116
  --
  transform the temporarily predictable once again into the unknown. It has served mankind as the most
  ubiquitous and potent of primordial gods:
  --
  worldly change, and unites the temporal opposites within the great circle of his being. The assimilation of
  the origin to a circle finds narrative echo in myths describing Heaven as the end to which life is, or should
  --
  circle of temporal being.
  The uroboric initial state is the place where all opposite things were (will be) united; the great selfdevouring dragon whose division into constituent elements constitutes the precondition for experience
  --
  has left a memory in all the temples. With her sons, the saviors, she left songs and dances as a reminder.
  Thus the priests, the fathers, and the older brothers have reported.288
  --
  memory295), but is characterized by a tremendous vagueness with regards to category and temporality. The
  spirits which inhabit the pleroma, in its natural condition, are deities undifferentiated mixes of
  --
  is the serpent, and Eve, the temptress; she is the femme fatale, the insect in the ointment, the hidden cancer,
  the chronic sickness, the plague of locusts, the cause of drought, the poisoned water. She uses erotic
  --
  the dead, or in hell; faces a dragon, a gorgon, or witch, or a temptress is inundated by water, by fire, by
  storm, by dangerous animals is tormented, buried alive, mesmerized, dismembered, disembowelled and
  --
  conflict (between temptation and moral purity, for example) requires the construction of an abstract
  moral system, powerful enough to allow what an occurrence signifies for the future to govern reaction to
  --
  features temporarily disembodied in narrative.
  The integrative conflict of complex ideas, giving rise to the central character of culture, appears as a

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  practices with all beings and dedicates it for their temporary and ultimate
  well-being.

WORDNET



--- Overview of noun temp

The noun temp has 1 sense (no senses from tagged texts)
                    
1. temp, temporary, temporary worker ::: (a worker (especially in an office) hired on a temporary basis)


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

1 sense of temp                            

Sense 1
temp, temporary, temporary worker
   => worker
     => person, individual, someone, somebody, mortal, soul
       => organism, being
         => living thing, animate thing
           => whole, unit
             => object, physical object
               => physical entity
                 => entity
       => causal agent, cause, causal agency
         => physical entity
           => entity


--- Hyponyms of noun temp
                                    


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

1 sense of temp                            

Sense 1
temp, temporary, temporary worker
   => worker




--- Coordinate Terms (sisters) of noun temp

1 sense of temp                            

Sense 1
temp, temporary, temporary worker
  -> worker
   => caster
   => finisher
   => assistant, helper, help, supporter
   => beater
   => bill poster, poster, bill sticker
   => bleacher
   => boatman, boater, waterman
   => carter
   => charcoal burner
   => collector, gatherer, accumulator
   => comber
   => cornhusker
   => driver
   => employable
   => employee
   => freelancer, freelance, free-lance, free lance, independent, self-employed person
   => gutter
   => hanger
   => lamplighter
   => melter
   => moonlighter
   => mopper
   => muzzler
   => nailer
   => oiler
   => part-timer
   => peeler
   => planter
   => plier, plyer
   => processor
   => pruner, trimmer
   => puller, tugger, dragger
   => quarryman, quarrier
   => ragsorter
   => scab, strikebreaker, blackleg, rat
   => scrubber
   => seasonal worker, seasonal
   => servant, retainer
   => sheller
   => shelver
   => shingler
   => shoveler, shoveller
   => skidder
   => skilled worker, trained worker, skilled workman
   => slave, striver, hard worker
   => solderer
   => splicer
   => splitter
   => stainer
   => stemmer
   => stringer
   => stripper, stemmer, sprigger
   => tacker
   => tapper
   => teaser
   => temp, temporary, temporary worker
   => toiler
   => throwster, thrower
   => tier, tier up
   => tiler
   => topper
   => topper
   => trade unionist, unionist, union member
   => twiner
   => volunteer, unpaid worker
   => wallah
   => washer
   => winder
   => wiper
   => working girl
   => workmate




--- Grep of noun temp
temp
temper
tempera
temperament
temperance
temperate rain forest
temperate zone
temperateness
temperature
temperature change
temperature gradient
temperature reduction
temperature scale
temperature unit
tempering
tempest
tempestuousness
templar
template
template rna
temple
temple of apollo
temple of artemis
temple of jerusalem
temple of solomon
temple orange
temple orange tree
temple tree
templet
templetonia
templetonia retusa
tempo
temporal
temporal arrangement
temporal arteritis
temporal artery
temporal bone
temporal canthus
temporal ccortex
temporal gyrus
temporal lobe
temporal lobe epilepsy
temporal muscle
temporal order
temporal property
temporal relation
temporal role
temporal vein
temporalis
temporalis muscle
temporality
temporalty
temporariness
temporary
temporary expedient
temporary hookup
temporary injunction
temporary removal
temporary state
temporary worker
temporiser
temporizer
temporomandibular joint
tempra
temptation
tempter
temptingness
temptress
tempura



IN WEBGEN [10000/16090]

Wikipedia - 100,000-year problem -- Discrepancy between past temperatures and the amount of incoming solar radiation
Wikipedia - 108 Shiva Temples -- Wikimedia list article
Wikipedia - 10P/Tempel -- Periodic comet with 5 year orbit
Wikipedia - 11P/Tempel-Swift-LINEAR -- Periodic comet with 6 year orbit
Wikipedia - 12 equal temperament -- equal temperament system in music
Wikipedia - 17 equal temperament -- Musical tuning system with 17 pitches equally-spaced on a logarithmic scale
Wikipedia - 1921 British Mount Everest reconnaissance expedition -- First attempt to find a route to climb Mount Everest
Wikipedia - 1922 British Mount Everest expedition -- First attempt to reach summit of world's highest mountain
Wikipedia - 1924 British Mount Everest expedition -- Attempt at first ascent of Mount Everest in 1924
Wikipedia - 1935 Greek coup d'etat attempt -- Attempted coup d'etat in Greece
Wikipedia - 1938 American Karakoram expedition to K2 -- Failed attempt to climb second-highest mountain
Wikipedia - 1939 American Karakoram expedition to K2 -- Failed attempt to climb second-highest mountain
Wikipedia - 1953 American Karakoram expedition -- Attempt at first ascent of K2 in 1953
Wikipedia - 1954 Italian Karakoram expedition controversy -- Controversy following first successful attempt to climb second-highest mountain
Wikipedia - 1954 Italian Karakoram expedition to K2 -- First successful attempt to climb second-highest mountain
Wikipedia - 1960 Ethiopian coup d'etat attempt -- attempted coups d'etat against Ethiopian Emperor Haile Selassie
Wikipedia - 1960 South Vietnamese coup attempt -- Failed coup against President Ngo M-DM-^PM-CM-,nh DiM-aM-;M-^Gm
Wikipedia - 1965 South Vietnamese coup -- 1965 coup attempt in South Vietnam
Wikipedia - 1966 Iraqi coup d'etat attempt -- 1966 coup d'etat attempt in Iraq
Wikipedia - 1971 JVP insurrection -- Attempted coup in Sri Lanka
Wikipedia - 1976 Nigerian coup d'etat attempt -- 1979 coup detat attempt by colonel Buka Suka Dimka
Wikipedia - 1981 Spanish coup d'etat attempt -- February 1981 coup d'etat attempt in Spain
Wikipedia - 1986 Togolese coup d'etat attempt -- 1986 coup attempt in Togo
Wikipedia - 1989 DC Prostitute Expulsion -- 1989 attempted expulsion of suspected sex workers from Washington, D.C.
Wikipedia - 1989 Haitian coup d'etat attempt -- Attempted military overthrow of Prosper Avril
Wikipedia - 1989 Philippine coup d'etat attempt -- Attempted coup d'etat against the government of Corazon Aquino
Wikipedia - 1990 Nigerian coup d'etat attempt -- 1990 coup attempt by Major Gideon Orkar in Nigeria
Wikipedia - 1991 Soviet coup d'etat attempt -- Attempted coup d'etat against Mikhail Gorbachev's government
Wikipedia - 1996 Bangladesh coup d'etat attempt -- Attempted coup d'etat
Wikipedia - 1996 Qatari coup d'etat attempt -- Attempted overthrow of Hamad bin Khalifa Al Thani
Wikipedia - 2001 shoe bomb attempt -- Failed bombing attempt
Wikipedia - 2003 Baghdad DHL attempted shootdown incident -- Attempted shootdown of DHL cargo airliner near Baghdad International Airport
Wikipedia - 2008 Israel-Hamas ceasefire -- 2008 Egyptian-brokered six-month temporary peace in Gaza
Wikipedia - 2009 attack on the Dutch royal family -- 2009 attempt to kill the Dutch royal family
Wikipedia - 2016 Turkish coup d'etat attempt -- July 2016 attempted military junta coup in Turkey
Wikipedia - 2017-2020 Thai temple fraud investigations -- Investigations into fraud Thai government officers and temples
Wikipedia - 2019 Samoa assassination plot -- Attempt to kill Prime Minister of Samoa
Wikipedia - 2019 Tacoma attack -- Arson attempt in the U.S.
Wikipedia - 2020 CD3 -- temporary satellite of Earth
Wikipedia - 21 July 2005 London bombings -- Attempted terrorist attacks in London
Wikipedia - 30 September Movement -- Military organization that attempted a coup d'etat in Indonesia in 1965
Wikipedia - 3enwiki 47enwiki 48enwiki 49enwiki 50wiki_done apoph_wiki apoph_wiki2 do enwiki-20210101-pages-articles-multistream.xml enwiki-20210101-pages-articles-multistream.xml.bz2 enwiki-20210201-pages-articles-multistream-index.txt.bz2 enwiki_2nd enwiki_firsttrim rlist tempc wiki_desc2 wikishort.sh wl_wiki (novel) -- Novel by Michael Brodsky
Wikipedia - 47 Canal -- Contemporary art gallery
Wikipedia - 55P/Tempel-Tuttle -- Periodic comet with an orbital period of 33 years, parent body of the Leonid meteor shower
Wikipedia - 58th Venice Biennale -- 2019 international contemporary art exhibition
Wikipedia - 59th Venice Biennale -- 2021 international contemporary art exhibition
Wikipedia - 72 equal temperament
Wikipedia - Abayomi Barber -- Nigerian contemporary artist
Wikipedia - Abbie Adams -- American contemporary artist
Wikipedia - ABC Kinglake Ranges -- Temporary radio station in Kinglake, Victoria
Wikipedia - Abeyadana Temple -- Buddhist temple
Wikipedia - Absolute Beginners (film) -- 1986 film directed by Julien Temple
Wikipedia - Absolute zero -- The lowest attainable temperature
Wikipedia - Abu Simbel temples -- UNESCO World Heritage Site in southern Egypt
Wikipedia - Actinidia -- Genus of plants native to temperate eastern Asia
Wikipedia - Action of March 1677 -- Battle of Tobago (3 March 1677) between a Dutch fleet and a French force attempting to recapture Tobago
Wikipedia - Active SETI -- Attempt to send messages to intelligent extraterrestrials
Wikipedia - Active Template Library
Wikipedia - Activity-specific approach in temperament research
Wikipedia - Adat Shiva Temple -- Hindu temple in India
Wikipedia - Aden -- Port city and temporary capital of Yemen
Wikipedia - Adi Kumbeswarar Temple, Kumbakonam -- Hindu temple in Tamil Nadu, India
Wikipedia - Aditesvarar Temple, Peravur -- Temple in Tamil Nadu, India
Wikipedia - Administrative leave -- Temporary leave of an employee from a job
Wikipedia - Adrian Arguedas Ruano -- Costa Rican contemporary artist
Wikipedia - Adult Contemporary (chart) -- US record chart published by Billboard magazine
Wikipedia - Adult contemporary music -- Radio format and music genre
Wikipedia - Advanced Landing Ground -- Temporary advance airfields
Wikipedia - Afrobeats -- Umbrella term for contemporary West African pop music, distinct from Afrobeat
Wikipedia - Afterimage (magazine) -- Journal of contemporary art, culture, and politics
Wikipedia - Aftermath of the Northwest Airlines Flight 253 attack -- Consequences of an attempt to detonate an explosive in a civil flight
Wikipedia - Agastheeswar Temple -- Hindu temple dedicated to Shiva in Agathiyampalli, India
Wikipedia - Agilkia Island -- Island in the Nile River, present site of the relocated temple complex of Philae
Wikipedia - A Girl with Temperament -- 1928 film
Wikipedia - Aida Tomescu -- Romanian-born Australian contemporary artist
Wikipedia - Ain't Too Proud to Beg -- Single by The Temptations
Wikipedia - Aisha Khalid -- Pakistani contemporary visual artist
Wikipedia - Ajmer Jain temple -- Temple in India
Wikipedia - Akkana Basadi -- Ancient Jain temple at Shravanbelgola
Wikipedia - Akshayanathasamy Temple, Tirumanthurai -- Temple in Tamil Nadu, India
Wikipedia - Alampur Jogulamba Temple -- Hindu temple in India
Wikipedia - Alan R. Templeton
Wikipedia - Alan Templeton
Wikipedia - Albert Wendt -- Contemporary Samoan poet and writer
Wikipedia - Alec Templeton -- British composer (1909/10-1963)
Wikipedia - Alette Coble-Temple -- Professor of clinical psychology
Wikipedia - Alexandra Cunningham Cameron -- American curator of contemporary design
Wikipedia - Alexandra Rubinstein -- American contemporary artist
Wikipedia - Alex Templeton-Ward
Wikipedia - Alfio Fazio -- Italian composer of contemporary music
Wikipedia - Alfred Templeman -- British general
Wikipedia - Algebra (singer) -- American contemporary R&B singer
Wikipedia - Algor mortis -- Change in body temperature post mortem, until the ambient temperature is matched
Wikipedia - Alistair Vane-Tempest-Stewart, 9th Marquess of Londonderry -- British nobleman
Wikipedia - A Little Something for Us Tempunauts -- 1975 short story by Philip K. Dick
Wikipedia - Allan Gordon Bell -- Canadian contemporary classical composer
Wikipedia - Allegation -- Statement of a fact in a pleading, that will be attempted to be proven
Wikipedia - All I Need (The Temptations song) -- Song of The Temptations
Wikipedia - Al Ma'mal Foundation for Contemporary Art -- Art museum in Jerusalem
Wikipedia - Almir Bentemps -- Italian luger
Wikipedia - Alternative R&B -- Stylistic alternative to contemporary R&B
Wikipedia - Altharakkal Sree Muthappan Madapura -- Hindu Temple in India
Wikipedia - Amalaka -- Stone disk on the top of a Hindu temple's main tower
Wikipedia - Amarnath Temple -- Hindu shrine in Kashmir
Wikipedia - Amelia Bloomer -- Women's rights activist and temperance advocate
Wikipedia - Amhara Region coup d'etat attempt -- 2019 assassinations and attempted coup in an Amhara Region, Ethiopia
Wikipedia - A Midsummer Tempest
Wikipedia - Amplitempora captiocula -- Genus of beetles
Wikipedia - Amreshwar Dham -- Hindu temple complex in Jharkhand, India
Wikipedia - Amy Ellingson -- American contemporary abstract painter
Wikipedia - Amygdala -- Each of two small structures deep within the temporal lobe of complex vertebrates
Wikipedia - Anahuac (automobile) -- Short-lived United States automobile styled after a contemporary Polish car and manufactured in 1922 in Indianapolis by the Frontenac Motor Corporation Intended for the export market
Wikipedia - Analysis of the Personality of Adolph Hitler -- WW2 American attempt to psychoanalyse Hitler
Wikipedia - Ananda Temple -- Buddhist temple in Bagan, Myanmar
Wikipedia - Anandeshwaram Mahadeva Temple -- Shiva temple in Kerala, India
Wikipedia - Ananta Vasudeva Temple
Wikipedia - Ana Paula Valadao -- Brazilian contemporary Christian singer
Wikipedia - Ancestral temples
Wikipedia - Ancestral temple
Wikipedia - Ancient Greek temple -- Buildings housing cult statues in Greek sanctuaries
Wikipedia - Andree's Arctic balloon expedition -- Failed attempt to reach the North Pole by balloon
Wikipedia - Andrew Dutkewych -- Canadian contemporary artist
Wikipedia - Anesthesia -- State of medically-controlled temporary loss of sensation or awareness
Wikipedia - Angels Among Us (album) -- Live album by The Tabernacle Choir at Temple Square
Wikipedia - Angkor Wat -- Temple complex in Cambodia
Wikipedia - Angola Current -- A temporary ocean surface current. It is an extension of the Guinea Current, flowing near western Africa's coast
Wikipedia - Animated mapping -- The application of animation to add a temporal component to a map displaying change
Wikipedia - Anish Kapoor -- British contemporary artist
Wikipedia - Anjaneya Temple, Nanganallur -- Hindu temple
Wikipedia - Ankoku-ji -- Type of Buddhist temple
Wikipedia - Anna Couani -- Contemporary Australian poet and educator
Wikipedia - Annette Potempa -- German gymnast
Wikipedia - Anne Ward (suffragist) -- Prominent member of women's temperance movement in New Zealand
Wikipedia - Ann Mikolowski -- American 20th-century contemporary artist
Wikipedia - Anquette -- American contemporary R&B group
Wikipedia - Anri Sala -- Albanian contemporary artist
Wikipedia - Anterior temporal lobectomy
Wikipedia - An'yM-EM-^M-in (Kamakura) -- Buddhist temple
Wikipedia - Apathsahayar Temple, Thirupazhanam -- Hindu temple dedicated to Shiva in Tamil Nadu, India
Wikipedia - Appeal to flattery -- Fallacy in which a person uses flattery, excessive compliments, in an attempt to win support for their side
Wikipedia - Arapaleeswarar temple, Kolli Malai -- Temple in Tamil Nadu, India
Wikipedia - Arasaleeswarar temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Archistorm -- French architecture, design and contemporary art magazine
Wikipedia - ARCO Arena (1985) -- Temporary indoor arena in Sacramento, California
Wikipedia - Ardhanareeswarar temple, Tiruchengode -- Temple in India
Wikipedia - Arenal Tempisque Conservation Area -- Costa Rican conservation area
Wikipedia - Argument -- Attempt to persuade or to determine the truth of a conclusion
Wikipedia - Argyll's Rising -- Attempted overthrow of James II
Wikipedia - Ariel's Song -- Song from The Tempest by William Shakespeare
Wikipedia - Ariel (The Tempest) -- character in The Tempest
Wikipedia - Aristotelian ethics -- Attempt to offer a rational response to the question of how humans should best live
Wikipedia - Ariyanayagiamman Temple -- Temple in Keezhanilaikkottai
Wikipedia - Arizona Combat Sports -- MMA training facility in Tempe, Arizona
Wikipedia - Arizona State University Tempe campus -- The largest campus that composes Arizona State University
Wikipedia - Arizona Tenants Advocates -- Non-profit organization located in Tempe, Arizona, United States
Wikipedia - Armstrong limit -- Altitude above which water boils at human body temperature
Wikipedia - Army Group Oberrhein (Germany) -- German army group that attempted to defend Alsace during WW2
Wikipedia - Arna Bontemps -- American poet, novelist
Wikipedia - Arna Wendell Bontemps
Wikipedia - Aroga temporariella -- Species of moth
Wikipedia - Arte Publico Press -- Publisher of contemporary and recovered literature by US Hispanic authors
Wikipedia - Artforum -- Magazine on contemporary art
Wikipedia - Arthanarisvarar Temple, Ezhumur -- Temple in Tamil Nadu, India
Wikipedia - Artisan temperament
Wikipedia - Artist Profile -- contemporary art magazine
Wikipedia - Arts Catalyst -- Contemporary arts organisation
Wikipedia - Arube uprising -- 1974 Ugandan coup d'etat attempt against Idi Amin
Wikipedia - Arunachalesvara Temple -- Temple in Tiruvannamalai
Wikipedia - Asaladeebesvarar Temple, Mohanur -- Hindu temple in Namakkal district
Wikipedia - Ashley Collins -- American Contemporary Painting Icon
Wikipedia - Ash Ra Tempel
Wikipedia - Ashtalakshmi Temple, Chennai -- Hindu temple of Ashtalakshmi in Chennai, India
Wikipedia - Ashtamangalam Siva Temple -- Hindu temple in India
Wikipedia - Assil Diab -- contemporary Sudanese visual artist
Wikipedia - Associative containers -- Group of class templates in the standard library of the C++ programming language that implement ordered associative arrays: std::set, std::map, std::multiset, std::multimap
Wikipedia - Atakeccuram Nagabilam Temple, Tiruvarur -- Temple in Tamil Nadu, India
Wikipedia - Atash Behram -- Highest grade of a fire in a Zoroastrian fire temple
Wikipedia - A Temperamental Wife -- 1919 American film directed by David Kirkland
Wikipedia - A Temporary Gentleman -- 1920 film
Wikipedia - A Temporary Truce -- 1912 film
Wikipedia - A Temporary Vagabond -- 1920 film
Wikipedia - Ateshgah of Baku -- Fire Temple in Azerbaijan
Wikipedia - Atlantic multidecadal oscillation -- climate cycle that affects the surface temperature of the North Atlantic
Wikipedia - Attempted assassination of Gerald Ford in Sacramento -- 1975 assassination attempt by Lynette Fromme
Wikipedia - Attempted assassination of Gerald Ford in San Francisco -- 1975 assassination attempt by Sara Jane Moore
Wikipedia - Attempted assassination of Harry S. Truman -- Assassination attempt on U.S. President Truman on 1 November 1950
Wikipedia - Attempted assassination of Leonid Brezhnev -- 1969 assassination attempt made upon Leonid Brezhnev
Wikipedia - Attempted assassination of Ronald Reagan -- 1981 shooting of US President Ronald Reagan
Wikipedia - Attempted murder -- Crime of attempt in various jurisdictions
Wikipedia - Attempted purchase of T-Mobile USA by AT&T -- Proposed corporate acquisition
Wikipedia - Attempto Controlled English
Wikipedia - Attempt to Kill -- 1961 film directed by Royston Morley
Wikipedia - Auckland New Zealand Temple -- Planned temple of The Church of Jesus Christ of Latter-day Saints in Auckland, New Zealand
Wikipedia - Auditory cortex -- Part of the temporal lobe of the brain
Wikipedia - Audrey Assad -- American singer-songwriter and contemporary Christian music artist.
Wikipedia - Aulis Sallinen -- Finnish composer of contemporary classical music
Wikipedia - Aunus expedition -- Attempt by Finnish volunteers to occupy East Karelia in 1919
Wikipedia - Auriculotemporal nerve -- Branch of the mandibular nerve
Wikipedia - Auriscalpium vulgare -- Species of fungus in the family Auriscalpiaceae from Europe, Central America, North America, and temperate Asia
Wikipedia - Australians in Italy -- Australian individuals who travel to Italy on a permanent or/and temporary basis
Wikipedia - Autoclave -- Machine used to carry out industrial and scientific processes requiring elevated temperature and pressure
Wikipedia - Autumn -- One of the Earth's four temperate seasons
Wikipedia - Avanangattilkalari Vishnumaya Temple -- Hindu Temple in India
Wikipedia - Av Beit Din -- Second-highest-ranking member of the Sanhedrin during the Second Temple period
Wikipedia - Avenue of Stars, London -- Temporary walk of Fame in London, England
Wikipedia - Avogadro's law -- Relationship between volume and number of moles of a gas at constant temperature and pressure.
Wikipedia - Awol Erizku -- Ethiopian-American contemporary artist
Wikipedia - Awwam -- Historical region or ancient temple
Wikipedia - Ayahualtempa -- Village in Guerrero, Mexico
Wikipedia - Azargoshnasp fire temple
Wikipedia - Azhagiyasingar temple, Thiruvali -- Hindu temple in Thiruvali, Tamil Nadu
Wikipedia - Az Yet -- American contemporary R&B group
Wikipedia - Bab Al-Asbat Minaret -- Minaret of the Temple Mount in Jerusalem
Wikipedia - Baby's Got a Temper -- Single
Wikipedia - Babysitting -- Temporary childcare provider
Wikipedia - Bacchi Tempel -- Book-length poem in alexandrines by Carl Michael Bellman
Wikipedia - Bachelor Party 2: The Last Temptation -- 2008 film by James Ryan
Wikipedia - Badami cave temples -- 6th-8th century Hindu and Jain cave temples in Karnataka, India
Wikipedia - Badrinath Temple -- Hindu temple of Vishnu in Uttarakhand, India
Wikipedia - Bad Temper Joe -- German musician
Wikipedia - BAE Systems Tempest -- Proposed fighter aircraft concept by BAE Systems
Wikipedia - BahaM-JM- -- BahaM-JM-
Wikipedia - Bahram fire temple
Wikipedia - Bahrot Caves -- Zoroastrian cave temple in Gujarat, India
Wikipedia - Baidyanath Temple -- Temple in Jharkhand, India
Wikipedia - Bairat Temple -- Buddhist temple near Bairat, Rajasthan, India
Wikipedia - Bairavanathar Temple, Thagattur -- Temple in Tamil Nadu, India
Wikipedia - Baisui Palace -- Chinese Buddhist temple
Wikipedia - Baladevjew Temple
Wikipedia - Balaji Mandir, Pune -- Temple in Pashan, Pune, India
Wikipedia - Balaji Temple San Jose -- Hindu temple
Wikipedia - Baldwin Gallery -- Contemporary Art Gallery in Aspen, Colorado, USA
Wikipedia - Ballaleshwar Pali -- Temple in Raigad district, in India
Wikipedia - Ballintemple, Cork
Wikipedia - Balloonist theory -- A theory in early neuroscience that attempted to explain muscle movement
Wikipedia - Baltimore Plot -- Alleged assassination attempt on Lincoln
Wikipedia - Baosheng Temple -- Buddhist temple
Wikipedia - Baotong Temple station -- Wuhan Metro station
Wikipedia - Baphomet -- Deity or idol the Knights Templar were accused of worshiping
Wikipedia - Barbar Temple -- Archaeological site in Bahrain
Wikipedia - Bar Rescue -- Reality television series hosted by Jon Taffer wherein said host attempts to rescue failing bars
Wikipedia - Basil Hamilton-Temple-Blackwood, 4th Marquess of Dufferin and Ava -- British politician
Wikipedia - Basil Temple Blackwood -- British lawyer and artist
Wikipedia - Bathythermograph -- Device that holds a temperature sensor and a transducer to detect changes in water temperature versus depth
Wikipedia - Battle of Alcatraz -- unsuccessful escape attempt from Alcatraz Federal Penitentiary in 1946
Wikipedia - Battle of Ceber -- Minor World War II battle, part of Operation Tempest
Wikipedia - Battle of Khalkhyn Temple -- Border skirmish between Mongolia and Japan
Wikipedia - Battle of Tempsford
Wikipedia - Battle of the Atlantic -- Attempt by Germany during World War II to cut supply lines to Britain
Wikipedia - B. B. Moeur Activity Building -- Historic building on the ASU campus in Tempe, Arizona
Wikipedia - Beach Blanket Tempest
Wikipedia - Beer Hall Putsch -- Failed coup attempt in Germany in 1923
Wikipedia - Beggar thy neighbour -- Economic improvement attempt that causes worse conditions for other countries
Wikipedia - Bei Dao -- Contemporary Chinese avant garde poet
Wikipedia - Beltempest -- Doctor Who novel by Jim Mortimore
Wikipedia - Bengang Shuixian Temple -- Temple in Chiayi County, Taiwan
Wikipedia - Bengang Tianhou Temple -- Temple in Chiayi County, Taiwan
Wikipedia - Benjamin Crisp -- New Zealand carrier, temperance reformer, and character
Wikipedia - Ben Templesmith -- British/Australian comic book artist and author
Wikipedia - Beomeosa -- Temple
Wikipedia - Beopjusa -- Temple
Wikipedia - Berkeley Earth Surface Temperature
Wikipedia - Berlin Tempelhof Airport -- Former airport in Berlin, Germany.
Wikipedia - Bernard Cohen (Australian author) -- Contemporary Australian novelist
Wikipedia - Besakih Temple -- Balinese Hindu temple in Indonesia
Wikipedia - Beth Hamidras Temple -- Synagogue in Bucharest, Romania.
Wikipedia - Bhadrakali Temple (Kathmandu) -- Religious temple in Nepal
Wikipedia - Bhagabati Temple, Banapur -- Temple in India
Wikipedia - Bhagavadh Vinayaga Temple, Kumbakonam -- Hindu temple in Kumbakonam
Wikipedia - Bhairabsthan Temple -- Hindu temple in Nepal
Wikipedia - Bhaktajaneswarar temple -- Temple in India
Wikipedia - Bhattarika Temple -- Temple in India
Wikipedia - Bhavana -- Concept in Buddhism, signifying contemplation and spiritual cultivation
Wikipedia - Bhavatarini Shmashanpith Kali Temple -- Hindu temple in Panskura, India
Wikipedia - Bhimsen Temple -- Hindu temple in Pokhara, Nepal
Wikipedia - Bhitargaon -- A town in Kanpur district famous for its ancient Hindu temple.
Wikipedia - Bhumara Temple -- A 5th or 6th-century Gupta era Hindu stone temple
Wikipedia - Big Bad Voodoo Daddy -- Contemporary swing revival band from Southern California, US
Wikipedia - Big Woods -- Type of temperate hardwood forest ecoregion found in western Wisconsin and south-central Minnesota, US
Wikipedia - Bijasan Mata Temple, Salkanpur -- Temple in Salkanpur
Wikipedia - Bikini Jones and the Temple of Eros -- 2010 television film directed by Fred Olen Ray
Wikipedia - Bildmuseet -- Contemporary art museum in Sweden
Wikipedia - Bill Templeton -- Australian politician
Wikipedia - Bindhyabasini temple -- Hindu temple in Nepal
Wikipedia - Bionic architecture -- Contemporary architetonic movement
Wikipedia - Biranchinarayan Temple, Buguda -- Hindu temple of the sun-god Surya in Buguda, India
Wikipedia - Birdsong (radio channel) -- UK temporary radio channel
Wikipedia - Birla Mandir, Jaipur -- Hindu temple located in Jaipur, India
Wikipedia - Birth of John the Baptist (Signorelli) -- tempera on panel painting
Wikipedia - Bishan Temple -- Chinese Buddhist temple
Wikipedia - Bishnupaduka (Shrine) -- Hindu temple in Nepal
Wikipedia - B.J. Sullivan -- American contemporary dancer
Wikipedia - Black Symphony -- 2008 live album by Within Temptation
Wikipedia - Blanka Amezkua -- Mexican contemporary artist
Wikipedia - Blasphemy -- Insulting or showing contempt or lack of reverence for a religious deity or sacred person or thing
Wikipedia - Blocked milk duct -- Temporary medical condition
Wikipedia - Blue House raid -- 1968 North Korean assassination attempt on South Korean President Park Chung-hee
Wikipedia - Blue ribbon badge -- Symbol of the temperance movement
Wikipedia - Blue Star Contemporary -- Non-profit contemporary art institution located in San Antonio, Texas, U.S.
Wikipedia - Body temperature
Wikipedia - Bogdan Zerajic -- Bosnian attempted assassin
Wikipedia - Boilerplate text -- Standard template of written text
Wikipedia - Boiling point -- Temperature at which a substance changes from liquid into vapor
Wikipedia - Boltzmann constant -- Physical constant relating particle kinetic energy with temperature
Wikipedia - Bonnie C. Templeton -- American botanist
Wikipedia - Boomerang effect (psychology) -- Unintended consequences of an attempt to persuade resulting in the adoption of an opposing position instead
Wikipedia - Borobudur -- 9th-century Buddhist temple in Java, Indonesia
Wikipedia - Bortolami (gallery) -- Contemporary art gallery
Wikipedia - Bothy -- Permanent basic shelter for temporary use
Wikipedia - Bottled gas -- Substances which are gaseous at standard temperature and pressure and have been compressed and stored in gas cylinders
Wikipedia - Boulevard du Temple (photograph) -- First photograph, a daguerreotype, to show people
Wikipedia - Boyle's law -- Relationship between pressure and volume in a gas at constant temperature
Wikipedia - Boy Meets Girl (band) -- American adult contemporary music band
Wikipedia - Boyz II Men -- American contemporary R&B group
Wikipedia - Brad Templeton -- Canadian businessman
Wikipedia - Brahmapurisvarar Temple, Esanur -- Temple in Tamil Nadu, India
Wikipedia - Brahmapurisvarar Temple, Perambur -- Temple in India
Wikipedia - Braided river -- A network of river channels separated by small, and often temporary, islands
Wikipedia - Brazing -- High-temperature soldering; metal-joining technique by high-temperature molten metal filling
Wikipedia - Brighton hotel bombing -- 1984 Margaret Thatcher murder attempt
Wikipedia - Brihadeeswarar Temple
Wikipedia - Brihadisvara Temple, Thanjavur -- 11th century temple and UNESCO World Heritage Site
Wikipedia - Bristol Temple Meads railway station -- Major railway station for the city of Bristol, England
Wikipedia - British Airways Flight 2069 -- Attempted hijacking
Wikipedia - Broken Sword: The Shadow of the Templars -- 1996 video game
Wikipedia - Bronze laver (Temple) -- Ten bronze lavers used for washing the hands and feet of the priests in the Temple of Solomon
Wikipedia - B-theory of time -- Philosophical theory regarding temporal ordering of events
Wikipedia - Buddhist temple
Wikipedia - Budha Subba Temple -- Religious shrine in Nepal
Wikipedia - Bulguksa -- Temple
Wikipedia - Bullet (1996 film) -- 1996 American crime drama film directed by Julien Temple
Wikipedia - Bulo Marer hostage rescue attempt -- Failed rescue attempt
Wikipedia - Bunhwangsa -- Buddhist temple in South Korea
Wikipedia - Buseoksa -- Buddhist temple in South Korea
Wikipedia - By Common Consent -- Blog of contemporary Mormon culture, thought and current events
Wikipedia - ByM-EM-^MdM-EM-^M-in -- Buddhist temple in Kyoto Prefecture, Japan
Wikipedia - Byodo-In Temple -- Memorial park located on OM-JM-;ahu, HawaiM-JM-;i, US
Wikipedia - Byronic hero -- Type of antihero often characterized by isolation and contemplation
Wikipedia - Calcutta Jain Temple -- Jain temple in Kolkata, India
Wikipedia - Caliban -- Character in The Tempest
Wikipedia - Camille Chautemps -- French politician
Wikipedia - Camp Holland -- Temporary Dutch military base on the outskirts of Tarinkot
Wikipedia - Canine distemper -- viral disease affecting some mammals
Wikipedia - Cantonment -- Military residential quarters, temporary or permanent
Wikipedia - Cao Yu (artist) -- Chinese contemporary artist
Wikipedia - Captain Tempesta -- Adventure novel
Wikipedia - Caravan Radio -- Australian temporary digital radio station
Wikipedia - Carbonaceous sulfur hydride -- an uncharacterised chemical substance that is a room-temperature superconductor at extremely high pressure
Wikipedia - Cardioplegia -- Intentional and temporary cessation of cardiac activity, primarily for cardiac surgery
Wikipedia - Cardiopulmonary bypass -- Technique that temporarily takes over the function of the heart and lungs during surgery
Wikipedia - Carol Graham (artist) -- Irish contemporary artist
Wikipedia - Carrie Nation -- American temperance advocate
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Wikipedia - Category:Wikipedia template-protected pages other than templates and modules
Wikipedia - Category:Wikipedia templates
Wikipedia - Catiline -- Ancient Roman Senator who attempted to overthrow the Republic
Wikipedia - Cazuza - O Tempo Nao Para -- 2004 Brazilian movie directed by Walter Carvalho and Sandra Werneck
Wikipedia - Celsius -- Scale and unit of measurement for temperature
Wikipedia - Celtic rain forest -- The temperate rainforest of the British Isles
Wikipedia - Center of Contemporary Architecture -- Russian cultural non-governmental organization
Wikipedia - Center of Contemporary Jewish Documentation
Wikipedia - Central England temperature
Wikipedia - Centre for Contemporary Cultural Studies
Wikipedia - Centre Pompidou -- Contemporary art museum in Paris, France
Wikipedia - Cesare Berlingeri -- Italian contemporary artist
Wikipedia - CFXJ-FM -- Urban contemporary radio station in Toronto
Wikipedia - Chakkamkulangara Siva Temple -- Hindu temple in Kerala, India
Wikipedia - Chakravageswarar Temple, Chakkarappalli -- Temple in India
Wikipedia - Chalcolithic Temple of Ein Gedi -- Public building in modern-day Israel, dating from about 3500 BCE
Wikipedia - Chandra Khonnokyoong -- Thai nun and co-founder of Wat Phra Dhammakaya, a Thai Buddhist temple
Wikipedia - Chandrakona Jorbangla Temple -- Hindu temple in India
Wikipedia - Chaotian Temple -- Temple to the Chinese sea-goddess Mazu
Wikipedia - Char Davies -- Canadian contemporary artist
Wikipedia - Charles's law -- Relationship between volume and temperature of a gas at constant pressure
Wikipedia - Charles Tempest-Hicks -- British Army officer
Wikipedia - Charlie Stemp -- English actor
Wikipedia - Chasing the Devil: Temptation -- 2015 studio album by Krayzie Bone
Wikipedia - Chaul End railway station -- Temporary rail stop in England
Wikipedia - CHCD-FM -- Adult contemporary radio station in Simcoe, Ontario
Wikipedia - Che Kung Temple station -- MTR station in the New Territories, Hong Kong
Wikipedia - Chembukkavu Bhagavathy Temple
Wikipedia - Cheng Ran (artist) -- Chinese contemporary artist
Wikipedia - Chenraya Perumal Temple -- Temple in India
Wikipedia - Chen Tianzhuo -- Chinese contemporary artist
Wikipedia - Cheonggyesa -- Temple
Wikipedia - Cheranalloor Mahadeva Temple -- Hindu temple, Kalady, India
Wikipedia - Cheruvathur Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - Children of the Sun (Tinie Tempah song) -- 2013 single by Tinie Tempah
Wikipedia - Children's Crusade -- Attempted crusade by European Christians to expel Muslims from the Holy Land
Wikipedia - Children's programming on the American Broadcasting Company -- Wikimedia template
Wikipedia - Chinakkathoor Temple -- Hindu temple at Palappuram, Palakkad, Kerala, India
Wikipedia - Chinese temple architecture -- Chinese religious temple
Wikipedia - Chinese temples in Kolkata
Wikipedia - Chinese temple
Wikipedia - Ching San Yen Temple -- Chinese temple in Kuching, Malaysia
Wikipedia - Chintang Devi temple -- Hindu/Kirati temple in Dhankuta, Nepal
Wikipedia - Chitrapur Math -- Central community temple for the Chitrapur Saraswat Brahmin sect in Karnataka, India
Wikipedia - Chloe x Halle -- American contemporary R&B duo
Wikipedia - ChM-CM-"teau de Montsoreau -- Castle in the loire valley france and location of chM-CM-"teau de montsoreau-museum of contemporary art
Wikipedia - Chonjusa -- Korean Buddhist temple
Wikipedia - Chowara Chidambaraswamy Temple -- Hindu temple in India
Wikipedia - Christian contemplation -- Christian practices which aim at "looking at", "gazing at", "being aware of" God or the Divine
Wikipedia - Christian contemporary hit radio -- Radio format
Wikipedia - Christine Bontemps -- French sports shooter
Wikipedia - Christopher John Lewis -- New Zealander who attempted to assassinate Queen Elizabeth II
Wikipedia - Church of Israel -- A denomination that emerged from the Church of Christ (Temple Lot)
Wikipedia - Cirque du Soleil -- Canadian contemporary circus without performing animals
Wikipedia - CJMJ-FM -- Adult contemporary radio station in Ottawa
Wikipedia - CKBE-FM -- Rhythmic adult contemporary radio station in Montreal
Wikipedia - CKWS-FM -- Hot adult contemporary radio station in Kingston, Ontario
Wikipedia - Claire Voyant (band) -- American indie pop and downtempo band
Wikipedia - Clairwood Shree Siva Soobramoniar Temple -- Hindu Temple of Murugan in Durban
Wikipedia - Classic Example -- American contemporary R&B group
Wikipedia - Clean process oven -- Type of industrial batch oven that is ideal for high-temperature applications
Wikipedia - Cleansing of the Temple -- Jesus expelling the merchants and the money changers from the Temple
Wikipedia - Climate change -- Current rise in Earth's average temperature and its effects
Wikipedia - Climate sensitivity -- Change in Earth's temperature caused by changes in atmospheric carbon dioxide concentrations
Wikipedia - Climate spiral -- Data visualization graphics of long-term trends of annual temperature anomalies
Wikipedia - Clio Art Fair -- American contemporary art fair
Wikipedia - Coal Palace -- Temporary exhibition center in Ottumwa, Iowa USA
Wikipedia - Cold Big Bang -- A designation of an absolute zero temperature at the beginning of the Universe
Wikipedia - Cold blob (North Atlantic) -- A cold temperature anomaly of ocean surface waters, affecting the Atlantic Meridional Overturning Circulation
Wikipedia - Cold chain -- Low-temperature supply chain
Wikipedia - Cold district heating -- District heating with very low temperatures
Wikipedia - Cold urticaria -- Allergic reaction to low temperatures
Wikipedia - Cold -- A state of low temperature
Wikipedia - Collaborative learning -- Situation in which two or more people learn or attempt to learn something together
Wikipedia - Collegiate shag -- Partner dance done primarily to uptempo swing and pre-swing jazz music
Wikipedia - Colman of Templeshambo
Wikipedia - Color temperature
Wikipedia - Columbine High School massacre -- 1999 school shooting and attempted bombing
Wikipedia - Combustibility and flammability -- Ability to easily ignite in air at ambient temperatures
Wikipedia - Comilla Jagannath Temple
Wikipedia - Commission of rebellion -- Process of contempt on the nonappearance of a defendant
Wikipedia - Common starling -- Sturnus vulgaris; medium sized passerine bird native to temperate Europe and western Asia
Wikipedia - Communications Decency Act -- Attempt by the United States Congress to regulate pornographic material on the Internet
Wikipedia - Compadre Academy -- High School in Tempe, Arizona
Wikipedia - Comparison of web template engines
Wikipedia - Confidence trick -- Attempt to defraud a person or group after first gaining their confidence
Wikipedia - Congregate care -- Type of temporary childcare institution
Wikipedia - Connaissance des Temps -- Periodical literature
Wikipedia - Connectionist Temporal Classification (CTC)
Wikipedia - Connectionist temporal classification
Wikipedia - Conservative temperature -- A thermodynamic property of seawater that represents the heat content
Wikipedia - Contemplata aliis tradere
Wikipedia - Contemplate (song) -- 2017 synth-pop single
Wikipedia - Contemplate (The Reason You Exist) -- 2003 studio album by Kai Tracid
Wikipedia - Contemplation (Christianity)
Wikipedia - Contemplation -- Profound thinking about something
Wikipedia - Contemplative education
Wikipedia - Contemplative life
Wikipedia - Contemplative Practices in Action
Wikipedia - Contemplative prayer
Wikipedia - Contemplative psychotherapy
Wikipedia - Contemplative
Wikipedia - Contemplator (Marvel Comics)
Wikipedia - Contemporary A Cappella Society -- Charitable organization
Wikipedia - Contemporary African art
Wikipedia - Contemporary Amperex Technology -- Chinese lithium ion battery company
Wikipedia - Contemporary anarchism
Wikipedia - Contemporary archaeology -- Archaeological sub-discipline
Wikipedia - Contemporary architecture -- Broad range of styles of recently built structures
Wikipedia - Contemporary art in Egypt -- Egyptian art scene, videos, paintings, sculptures
Wikipedia - Contemporary art -- Art of the present time
Wikipedia - Contemporary Authors Online
Wikipedia - Contemporary Authors -- Biographical reference work published by Gale Cengage
Wikipedia - Contemporary ballet
Wikipedia - Contemporary Catholic liturgical music
Wikipedia - Contemporary Christian Music
Wikipedia - Contemporary Christian music -- Genre of modern popular music lyrically focused on matters concerned with the Christian faith
Wikipedia - Contemporary classical music -- Post-1945 period in classical music
Wikipedia - Contemporary culture of South Korea
Wikipedia - Contemporary Debates in Aesthetics and the Philosophy of Art -- 2005 book edited by Matthew Kieran
Wikipedia - Contemporary Educational Psychology
Wikipedia - Contemporary ethics
Wikipedia - Contemporary Family Therapy
Wikipedia - Contemporary fantasy
Wikipedia - Contemporary folk music
Wikipedia - Contemporary French literature
Wikipedia - Contemporary guqin players
Wikipedia - Contemporary history -- Era of history starting from 1945 up to the current age
Wikipedia - Contemporary Islamic philosophy
Wikipedia - Contemporary Latin -- Form of the Latin language used since the 19th century
Wikipedia - Contemporary literature
Wikipedia - Contemporary music
Wikipedia - Contemporary philosophy -- Current period in the history of Western philosophy
Wikipedia - Contemporary Political Theory -- Academic journal
Wikipedia - Contemporary Pragmatism
Wikipedia - Contemporary Psychoanalytic Studies
Wikipedia - Contemporary R>B
Wikipedia - Contemporary Sant Mat movement
Wikipedia - Contemporary Sociology
Wikipedia - Contemporary spirituality
Wikipedia - Contemporary Western wedding dress
Wikipedia - Contemporary
Wikipedia - Contemporary witchcraft
Wikipedia - Contemporary worship music -- Music genre
Wikipedia - Contemporary worship
Wikipedia - Contempt of Congress -- Act of obstructing the work of the United States Congress or one of its committees
Wikipedia - Contempt of cop -- Law enforcement term
Wikipedia - Contempt of court -- Offense of being disobedient or disrespectful towards a court of law and its officers
Wikipedia - Contempt -- Disgust and anger towards something or someone
Wikipedia - Contra Latopolis -- Temple in Egypt
Wikipedia - Convection current -- Flow due to unstable density variation due to temperature differences
Wikipedia - Conversion of units of temperature -- Comparison of various temperature scales
Wikipedia - Conversion therapy -- Pseudoscientific attempts to change sexual orientation
Wikipedia - Coolant -- Substance used to reduce or regulate the temperature of a system
Wikipedia - Cooling load -- Rate of air temperature movement
Wikipedia - Cooper pair -- Pair of electrons (or other fermions) bound together at low temperatures in a certain manner which is responsible for superconductivity as described in the BCS theory
Wikipedia - Corpus of Contemporary American English
Wikipedia - Coverage data -- Digital representation of spatio-temporal phenomenon
Wikipedia - Cover-up -- Attempt to conceal evidence
Wikipedia - COVID-19 hospitals in the United Kingdom -- Temporary COVID-19 critical care hospitals set up by the national health services of the United Kingdom
Wikipedia - Craig Clevenger -- American author of contemporary fiction
Wikipedia - Crank (person) -- Pejorative term used for a person who holds an unshakable belief that most of their contemporaries consider to be false
Wikipedia - Criminal investigation -- Process that attempts to determine the facts of a crime and circumstances
Wikipedia - Criminal Law (Temporary Provisions) Act (Singapore) -- Statute of the Parliament of Singapore
Wikipedia - Critical point (thermodynamics) -- Temperature and pressure point where phase boundaries disappear
Wikipedia - Croce al Tempio Lamentation -- Painting by Fra Angelico
Wikipedia - Cryogenics -- Study of the production and behaviour of materials at very low temperatures
Wikipedia - Cryopreservation -- Process where biological matter is preserved by cooling to very low temperatures
Wikipedia - Cryotherapy -- Local or general use of low temperatures in medical therapy
Wikipedia - Cryptocurrency tumbler -- Service that attempts to obscure cryptocurrency money trails
Wikipedia - CTD (instrument) -- An oceanography instrument used to measure the conductivity, temperature, and pressure of seawater
Wikipedia - C++ Templates
Wikipedia - C++ templates
Wikipedia - Culdesac Tempe -- Car free neighborhood in the U.S
Wikipedia - Cullen Washington Jr. -- American contemporary abstract painter
Wikipedia - Curie temperature -- Temperature above which magnetic properties change
Wikipedia - Curiously recurring template pattern
Wikipedia - Cynicism (contemporary) -- Attitude characterized by distrust
Wikipedia - Cynthia Lahti -- American contemporary artist (born 1963)
Wikipedia - Daci'en Temple -- Building in Shaanxi, China
Wikipedia - Daeheungsa -- Temple
Wikipedia - Daewonsa -- Buddhist temple in South Korea
Wikipedia - Dagmar Evelyn Cyrulla -- Australian contemporary artist
Wikipedia - Daisen-in -- Sub-temple of Daitoku-ji, Kyoto, Japan
Wikipedia - Daitoku-ji -- Zen Buddhist temple in Kyoto, Japan
Wikipedia - Dakshineswar Kali Temple -- Hindu Temple in Kolkata, West Bengal
Wikipedia - Damion Berger -- British contemporary photographer
Wikipedia - Daniel Edwards -- American contemporary artist
Wikipedia - Dan Lam -- American contemporary sculptor
Wikipedia - Dantakali Temple -- Hindu temple in Nepal
Wikipedia - Daruma-ji -- Buddhist temple
Wikipedia - Darya Lal Mandir -- Hindu temple in Pakistan
Wikipedia - Dashavatara Temple, Deogarh -- An early 6th century Vishnu Hindu temple located at Deogarh, Uttar Pradesh
Wikipedia - Dasypolia templi -- Species of moth
Wikipedia - Data buffer -- Region of a physical memory storage used to temporarily store data while it is being moved from one place to another
Wikipedia - David Crumb -- American contemporary composer
Wikipedia - David Fiuczynski -- American contemporary jazz guitarist
Wikipedia - David Templeman -- Australian politician
Wikipedia - David Temple (trade unionist) -- Australian trade unionist
Wikipedia - Days of the Week (song) -- 2001 single by Stone Temple Pilots
Wikipedia - Debra Dawes -- Australian contemporary painter
Wikipedia - Decembrist revolt -- |1825 revolt and attempted coup in the Russian Empire
Wikipedia - Decipherment of rongorongo -- Attempts to understand Easter Island script
Wikipedia - De contemptu mundi
Wikipedia - DeCordova Sculpture Park and Museum -- Contemporary art museum in Lincoln, Mass.
Wikipedia - Decree of Diopeithes -- Decree instituted by the opponents of Pericles in an attempt to discredit Anaxagoras
Wikipedia - Deep Jyoti Stambh -- Architectural structure, usually found in Hindu temples, in the form of a column
Wikipedia - Defense (legal) -- In law, attempt to avoid criminal or civil liability
Wikipedia - Deke Sharon -- American leader in contemporary a cappella
Wikipedia - De Landa alphabet -- Attempt to interpret Maya script as an alphabetic script
Wikipedia - Delaram District -- Temporary District of Nimroz, Afghanistan
Wikipedia - Demand shock -- Sudden event that temporarily changes demand for goods or services
Wikipedia - Dendera Temple complex -- Ancient Egyptian temple complex
Wikipedia - Density ratio -- A measure of the relative contributions of temperature and salinity in determining the density gradient in a seawater column
Wikipedia - De temporum fine comoedia -- Opera-oratorio by Carl Orff
Wikipedia - Devunigutta Temple -- Hindu temple in Telangana, India
Wikipedia - Dhakeshwari Temple -- Hindu temple in Dhaka, Bangladesh
Wikipedia - Dhammikarama Burmese Temple -- Burmese temple
Wikipedia - Dharma Bum Temple -- Buddhist temple in the United States
Wikipedia - Dharmaraya Swamy Temple -- Hindu temple in Bangalore, India
Wikipedia - Dharmasthala Temple -- Temple in India
Wikipedia - Dhwaja Stambha -- Flagstaff, common feature of South Indian Hindu temples.
Wikipedia - Dian'an Temple -- Temple in Changhua County, Taiwan
Wikipedia - Diana Temple
Wikipedia - Diante do Trono -- Brazilian contemporary Christian group
Wikipedia - Dilution refrigerator -- Cryogenic device for cooling to very low temperatures, with no moving parts in the low-temperature region, whose cooling power is provided by the heat of mixing of helium-3 and helium-4
Wikipedia - Dilwara Temples
Wikipedia - Dina Temple-Raston -- American journalist
Wikipedia - Ding Yi (artist) -- Chinese contemporary artist
Wikipedia - Diraz Temple -- archaeological site in Bahrain
Wikipedia - Disc golf -- Sport in which players attempt to throw a disc into a target in the fewest throws possible
Wikipedia - Discourse on the Tides -- An essay by Galileo Galilei in 1616 that attempted to explain the motion of Earth's tides as a consequence of Earth's rotation and revolution around the sun
Wikipedia - Divination -- Attempt to gain insight into a question or situation
Wikipedia - Divine Songs Attempted in Easy Language for the Use of Children -- Collection of poetry for children by Isaac Watts
Wikipedia - Dmitry Borisovich Volkov -- Businessman, investor, philosophist, contemporary art actor and philanthropist
Wikipedia - Dolakha Bhimsen Temple -- Temple in Nepal
Wikipedia - Dollars and Dimes -- album by Owen Temple
Wikipedia - Donghwasa -- Temple
Wikipedia - Donna Cori Gibson -- American contemporary Christian singer
Wikipedia - Don't Tempt Me -- 2001 film by Agustin Diaz Yanes
Wikipedia - Dora V. Wheelock -- American temperance activist, writer
Wikipedia - Doriane Bontemps -- French ice dancer
Wikipedia - Douglas Reynolds Gallery -- Contemporary art gallery in British Columbia
Wikipedia - Down (Stone Temple Pilots song) -- Song by American rock band Stone Temple Pilots
Wikipedia - Downtempo -- Electronic music genre
Wikipedia - Draft:Abdullah al-Judai' -- Contemporary Islamic scholar, Mujtahid and Muhaddith.
Wikipedia - Draft:Dangiuz -- Contemporary Italian artist
Wikipedia - Draft:Mallayakonda Temple -- Temple in Andhra Pradesh
Wikipedia - Draft:South Tirupathi alias Prasanna Venkatesa Perumal temple -- Vaishnavite temple in Thirumalai Vaiyavoor, Kanchipuram district, India
Wikipedia - Draft:Sri Sri Sarvamangala Kali Mata Temple -- Hindu Temple in Jirat, India
Wikipedia - Draft:Vernon Finney -- American contemporary artist, art designer, illustrator, sculptor and philosopher
Wikipedia - Drifter (floating device) -- An oceanographic instrument package floating freely on the surface to investigate ocean currents and other parameters like temperature or salinity
Wikipedia - Drifting (Plumb song) -- 2011 contemporary Christian song
Wikipedia - Drift station -- A temporary or semi-permanent facility built on an ice floe
Wikipedia - Dru Hill -- American contemporary R&B group
Wikipedia - Dualism (cybernetics) -- Systems or problems in which one or more intelligent adversaries attempt to exploit the weaknesses of the investigator
Wikipedia - Ducoudray Holstein Expedition -- Attempt by commercial interests to invade Puerto Rico
Wikipedia - Dulong-Petit law -- Empirical thermodynamic law that the molar heat capacities of many solids is approximately the same constant at high temperatures
Wikipedia - Durgai Amman Temple, Patteeswaram -- Hindu temple in Patteeswaram
Wikipedia - Durga Temple of Virginia -- Hindu temple in Lorton, Virginia US
Wikipedia - Durgiana Temple -- Hindu temple in Amritsar, Punjab, India
Wikipedia - Dwarkadheesh temple Mathura -- Hindu Temple in Mathura, Uttar Pradesh, India
Wikipedia - Dwarkadhish Temple -- Temple dedicated to Krishna in Gujarat, India
Wikipedia - Dyani White Hawk -- American Contemporary Artist
Wikipedia - Dymshits-Kuznetsov hijacking affair -- 1970 aircraft hijacking attempt
Wikipedia - Eberhard Bosslet -- German contemporary artist
Wikipedia - Ed Atkins -- British contemporary artist
Wikipedia - Edith Vane-Tempest-Stewart, Marchioness of Londonderry -- English noble
Wikipedia - Edward A. Temple -- Bishop of the Episcopal Diocese of Northwest Texas
Wikipedia - Effective temperature
Wikipedia - Efforts to impeach Barack Obama -- Talks and activities of attempted approaches into a possible impeachment of Barack Obama
Wikipedia - Efforts to impeach Donald Trump -- Talks and activities of attempted approaches into the possible impeachment of Donald Trump
Wikipedia - Efforts to reform the United States Electoral College -- Attempts to change the way the U.S. president and vice president are elected
Wikipedia - Egyptian sun temple -- Ancient Egyptian temples to the sun god Ra
Wikipedia - Egyptian temple -- Structures for official worship of the gods and commemoration of pharaohs in Ancient Egypt
Wikipedia - Eifuku-ji -- Buddhist temple in Minamikawachi District, Osaka
Wikipedia - Eivind Buene -- Norwegian contemporary composer
Wikipedia - Ekambaranathar Temple, Tiruvekambathur -- Temple in Tamil Nadu, India
Wikipedia - Ekambareswarar Temple (Kanchipuram) -- Hindu temple in India
Wikipedia - Ekman water bottle -- A sea water temperature sample device
Wikipedia - Eleanor Alberga -- Jamaican contemporary music composer
Wikipedia - Elephanta Caves -- Shiva cave temples and UNESCO world heritage site on a Mumbai harbor island
Wikipedia - Elisha ben Abuyah -- Rabbi of end of Second Temple period
Wikipedia - Elizabeth Harrower (writer) -- Australian contemporary novelist
Wikipedia - Ellora Caves -- Ancient cave temples of Hinduism, Buddhism and Jainism in Maharashtra, India
Wikipedia - El NiM-CM-1o-Southern Oscillation -- Irregularly periodic variation in winds and sea surface temperatures over the tropical eastern Pacific Ocean
Wikipedia - Ema (Shinto) -- A wood plaque deposited in a Japanese temple to ask for a wish.
Wikipedia - Emergencybnb -- Website providing temporary lodging to vulnerable people
Wikipedia - Emigration -- Act of leaving one's country or region with the intent to settle permanently or temporarily in another
Wikipedia - Emile Chautemps -- French politician
Wikipedia - Emsdetten school shooting -- November 2006 school massacre attempt in Emsdetten, North Rhine-Westphalia, Germany
Wikipedia - Encore fellowships -- Temporary work placement programs
Wikipedia - Enkhbold Togmidshiirev -- Mongolian contemporary artist
Wikipedia - Enrico Chapela -- Mexican contemporary classical composer
Wikipedia - Enrico Corte -- Italian contemporary artist
Wikipedia - Entertain You -- Single from Dutch symphonic metal and rock band Within Temptation
Wikipedia - Entorhinal cortex -- Area of the temporal lobe of the brain
Wikipedia - Entry of the Theotokos into the Temple Church, Bistrita -- Romanian Orthodox church
Wikipedia - Equal temperament -- The musical tuning system where the ratio between successive notes is constant
Wikipedia - Erakeswara Temple, Pillalamarri -- Hindu temple in India
Wikipedia - Ergodicity economics -- Theory that attempts to blend economics and ergodic theory
Wikipedia - Erica Tietze-Conrat -- Austrian art historian, one of the first women to study art history, a strong supporter of contemporary art in Vienna and an art historian specializing in Renaissance art and the Venetian school drawings.
Wikipedia - Eric Temple Bell -- Scottish-born mathematician and science fiction writer
Wikipedia - Eric Tillinghast -- Contemporary artist
Wikipedia - Ernst Wilhelm Leberecht Tempel
Wikipedia - Erwang Temple
Wikipedia - Essenes -- Jewish sect during the Second Temple period
Wikipedia - Ethmia septempunctata -- Species of moth
Wikipedia - Etienne Tempier
Wikipedia - Eugene Daub -- American contemporary figure sculptor
Wikipedia - Eurasian nuthatch -- Small passerine bird found in temperate Eurasia
Wikipedia - Eurasian Steppe -- Vast steppe ecoregion of Eurasia in the temperate grasslands, savannas, and shrublands biome
Wikipedia - Eurasian treecreeper -- A small passerine bird found in temperate Eurasia
Wikipedia - European Union Prize for Contemporary Architecture -- Architecture prize
Wikipedia - Evelyn Temple Emmett -- Australian tourist executive
Wikipedia - Evolutionary approaches to depression -- Attempts by evolutionary psychologists to use the theory of evolution to shed light on the problem of mood disorders
Wikipedia - Expanded clay aggregate -- Lightweight aggregate made by heating clay at high temperature in a rotary kiln
Wikipedia - Expatriate -- Individual temporarily or permanently residing in a country other than their native one
Wikipedia - Experiential avoidance -- Attempts to avoid internal experiences
Wikipedia - Extemporization (music)
Wikipedia - Ezekiel's Temple -- Unbuilt temple structure described in the biblical Book of Ezekiel
Wikipedia - Fabio Hurtado -- Spanish contemporary painter
Wikipedia - Facelets -- Open-source Web template system
Wikipedia - Fahrenheit -- Temperature scale used in the U.S.
Wikipedia - Failed suicide attempt
Wikipedia - Faithful Word Baptist Church -- Independent baptist church in Tempe, Arizona, US
Wikipedia - Fallen Fruit -- Contemporary art collective
Wikipedia - Famen Temple -- Buddhist temple in Shaanxi, China
Wikipedia - Fast Cycle DRAM -- Specialty DRAM, faster than contemporary SDRAM
Wikipedia - Fawang Temple -- Buddhist temple near Dengfeng, Henan, China
Wikipedia - FBI files on Elvis Presley -- Extortion attempts against Elvis Presley
Wikipedia - Febrile seizure -- Seizure associated with high body temperature
Wikipedia - Fencibles -- Temporary British regiment for national defense
Wikipedia - Fengdu Ghost City -- Large complex of shrines, temples and monasteries dedicated to the afterlife located on the Ming mountain
Wikipedia - Fengguo Temple -- Temple in Yixian, Liaoning Province, China
Wikipedia - Ferdinand (The Tempest) -- character in The Tempest
Wikipedia - Fermi energy -- Concept in quantum mechanics referring to the energy difference between the highest and lowest occupied single-particle states in a quantum system of non-interacting fermions at absolute zero temperature
Wikipedia - Fiat Tempra -- Small family car
Wikipedia - Fighting Temptation -- Song by Beyonce, Missy Elliott, MC Lyte, Free
Wikipedia - Filibuster War -- 1855 attempt by William Walker to take over Nicaragua
Wikipedia - Finding in the Temple
Wikipedia - Finnish neopaganism -- Contemporary Neopagan revival of the pre-Christian polytheistic ethnic religion of the Finns
Wikipedia - Fire proximity suit -- Suit designed to protect from high temperatures
Wikipedia - Fire-safe polymers -- Polymers resistant to degradation at high temperatures
Wikipedia - Fire Temple of Kashmar
Wikipedia - Fire temples
Wikipedia - Fire temple -- Zoroastrian place of worship
Wikipedia - First Temperate Neolithic -- Archaeological horizon of Neolithic Southeastern Europe
Wikipedia - Five Members -- MPs whom Charles I attempted to arrest in 1642
Wikipedia - Five Mountain System -- Network of state-sponsored Chan (Zen) Buddhist temples created in China during the Southern Song (1127-1279).
Wikipedia - Five storied stone pagoda of Jeongnimsa Temple site -- Pagoda
Wikipedia - Flood geology -- Attempt to interpret and reconcile geological features of the Earth in accordance with a literal belief in the global flood described in Genesis 6-8.
Wikipedia - Flor Contemplacion -- Filipina executed for murder
Wikipedia - Florence Baschet -- French composer of contemporary music
Wikipedia - Florida College -- Christian college in Temple Terrace, Florida, U.S.
Wikipedia - Fo Guang Shan Temple, Tawau -- Buddhist temple in Tawau, Malaysia
Wikipedia - Foley Gallery -- Contemporary art gallery in Manhattan, New York City
Wikipedia - Force Majeure (dance company) -- Sydney contemporary dance company
Wikipedia - Forest green -- Average color of the leaves of the trees of a temperate zone deciduous forest
Wikipedia - Formerly Known as Witte de With Center for Contemporary Art -- Contemporary art gallery in Rotterdam, Netherlands
Wikipedia - For the Sake of My Intemperate Youth -- 1952 film
Wikipedia - Forty acres and a mule -- Attempt to redistribute land during the US Civil War
Wikipedia - Foundation for Contemporary Arts
Wikipedia - Four Temperaments
Wikipedia - Four temperaments
Wikipedia - Foxy Production -- Contemporary art gallery
Wikipedia - Fragging -- Deliberate killing or attempted killing by a soldier of a fellow soldier
Wikipedia - Franca Batich -- Italian contemporary artist
Wikipedia - Frances Julia Barnes -- American temperance reformer
Wikipedia - Franklin Templeton Investments -- Global investment firm founded in New York City in 1947
Wikipedia - Fraunhofer-Center for High Temperature Materials and Design HTL -- Research center in Bayreuth, Germany
Wikipedia - Frederic Jacques Temple -- French poet and writer
Wikipedia - Frederick Hamilton-Temple-Blackwood, 1st Marquess of Dufferin and Ava -- British public servant and prominent member of Victorian society (1826-1902)
Wikipedia - Frederick Temple
Wikipedia - Fred Templeman -- British jockey
Wikipedia - Freedom for Humanity -- Temporary mural in London, England
Wikipedia - Freeze-drying -- Low temperature dehydration process
Wikipedia - Freezing rain -- rain maintained at temperatures below freezing
Wikipedia - French curve -- Template made from metal, wood or plastic composed of segments of smooth curves
Wikipedia - French expedition to Ireland (1796) -- Failed attempt to invade Ireland by the French
Wikipedia - French invasion of Russia -- Napoleon Bonaparte's attempted conquest of the Russian Empire
Wikipedia - French ironclad TempM-CM-*te -- Ironclad ship of the French Navy
Wikipedia - Frisky (song) -- 2010 single by Tinie Tempah
Wikipedia - Frontotemporal dementia -- Types of dementia involving the frontal or temporal lobes
Wikipedia - Fuhai Temple -- Temple in Changhua County, Taiwan
Wikipedia - Functional Ensemble of Temperament -- Neurochemical model
Wikipedia - Further Temptations -- album by The Drones
Wikipedia - Fusiform gyrus -- Gyrus of the temporal and occipital lobes of the brain
Wikipedia - Gabbay's separation theorem -- Any temporal logic formula can be rewritten in an equivalent "past M-bM-^FM-^R future" form
Wikipedia - Gaeunsa -- Buddhist temple in South Korea
Wikipedia - Gajanan Maharaj Temple, Indore -- Temple in Indore, Madhya Pradesh, India
Wikipedia - Gandhi Temple, Bhatara -- Temple dedicated to Mahatma Gandhi
Wikipedia - Ganga Jadadisvarar Temple -- Temple in Tamil Nadu, India
Wikipedia - Gangalanathasamy Temple, Aziyur -- Temple in Tamil Nadu, India
Wikipedia - Gangeshwar Mahadev Temple -- Hindu temple in Fudam Village,Diu, India
Wikipedia - Gangkou Temple -- Temple in Chiayi County, Taiwan
Wikipedia - Gapsin Coup -- 1884 coup d'etat attempt in Joseon Korea
Wikipedia - Garbhagriha -- Innermost sanctum of a Hindu and Jain temples
Wikipedia - Garrick's Temple to Shakespeare
Wikipedia - Gartempe, Creuse -- Commune in Nouvelle-Aquitaine, France
Wikipedia - Gary Baseman -- American contemporary artist
Wikipedia - Gay-Lussac's law -- Relationship between pressure and temperature of a gas at constant volume.
Wikipedia - GEICO advertising campaigns -- Campaigns known for using surreal scenarios which attempt to be humorous and satirical
Wikipedia - Genital modification and mutilation -- Permanent or temporary changes to human sex organs
Wikipedia - Genizah -- A storage area in a Jewish synagogue or cemetery designated for the temporary storage of worn-out Hebrew-language books and papers
Wikipedia - Genocide justification -- Attempts to claim genocide is a moral action
Wikipedia - Geoffrey Templeman -- Vice-Chancellor of the University of Kent at Canterbury
Wikipedia - Geologic temperature record -- Changes in Earth's environment as determined from geologic evidence on multi-million to billion year time scales
Wikipedia - Georg David Hardegg -- German businessman and co-founder of the German Templer Society
Wikipedia - Georg Elser -- German opponent of Nazism, planned and carried out an assassination attempt on Adolf Hitler on 8 November 1939
Wikipedia - Geothermal gradient -- Rate of temperature increase with depth in Earth's interior
Wikipedia - Geothermobarometry -- The science of measuring the pressure and temperature history of a metamorphic or intrusive igneous rocks
Wikipedia - Get Ready (The Temptations song) -- Song by The Temptations
Wikipedia - Geumsansa Temple -- Historical site
Wikipedia - Ghazi Baker -- Lebanese architect and contemporary visual artist
Wikipedia - Giant Wild Goose Pagoda -- Temple in Xi'an, China
Wikipedia - Gifford Marine Park -- Australian marine park in the Temperate East Marine Parks network
Wikipedia - Girl (Why You Wanna Make Me Blue) -- Song by The Temptations
Wikipedia - Girnar Jain temples
Wikipedia - Glacial period -- Interval of time within an ice age that is marked by colder temperatures and glacier advances
Wikipedia - Global ceasefire -- Temporary stoppage of war on a planetary scale
Wikipedia - Global Drifter Program -- Collecting measurements of surface ocean currents, sea surface temperature and sea-level atmospheric pressure using drifters
Wikipedia - Global Historical Climatology Network -- A database of temperature, precipitation and pressure records
Wikipedia - Gnana Saraswati Temple, Basar
Wikipedia - Gobo (lighting) -- Stencil or template placed inside or in front of a light source to control the shape of the emitted light
Wikipedia - Godiji -- Temple and images in India
Wikipedia - Gokarna Mahadev -- Temple in Kathmandu, Nepal
Wikipedia - Gokuraku-ji (Naruto) -- Shingon temple in Naruto, Japan
Wikipedia - Golden Pagoda, Namsai -- Burmese-style Buddhist temple in India
Wikipedia - Golden Temple Mail -- express train in India
Wikipedia - Golden Temple Park -- Taoist temple in Yunnan, China
Wikipedia - Golden Temple, Sripuram -- Hindu temple complex in Vellore, Tamil Nadu, India
Wikipedia - Golden Temple -- Temple in Amritsar, India; the most sacred site in Sikhism
Wikipedia - Golden Thread Gallery -- Contemporary art gallery in Belfast, Northern Ireland
Wikipedia - Gongfan Temple -- Mazu temple in Mailiao, Yunlin
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Wikipedia - Kudappanakunnu Kunnathu Sri Mahadeva Temple -- Hindu temple in India
Wikipedia - Kumbhabhishekham -- Hindu temple consecration ritual
Wikipedia - Kumbharia Jain temples -- Jain temples in the state of Gujarat
Wikipedia - Kumbheshwor temple complex -- Shrine in Lalitpur, Nepal
Wikipedia - Kumbum -- Type of Tibetan Buddhist temple
Wikipedia - Kunstmuseum Stuttgart -- Contemporary and modern art museum in Stuttgart, Germany
Wikipedia - KUPD -- Radio station in Tempe, Arizona, United States
Wikipedia - Kurama-dera -- Temple in Kyoto prefecture, Japan
Wikipedia - Kuranganilmuttam Valeeswarar Temple -- Hindu temple in India
Wikipedia - Kurmanathaswamy temple, Srikurmam -- Hindu temple dedicated to the god Kurma
Wikipedia - Kurumanakkudi Kannayiram Udayar Temple -- Hindu temple in India
Wikipedia - Kuttankulangara Sri Krishna Temple
Wikipedia - Kuttikattu Sree Bhadra Kali Devi Temple -- Bhadra Kali Temple in Alappuzha district
Wikipedia - KWPZ -- Contemporary Christian music radio station in Lynden, Washington, United States
Wikipedia - KXNG -- Christian contemporary hit radio station in Houston
Wikipedia - KXSN -- Adult contemporary radio station in San Diego
Wikipedia - KyM-EM-+jM-EM-^M incident -- Attempted coup d'etat in Japan in August 1945
Wikipedia - KYXY -- Adult contemporary radio station in San Diego
Wikipedia - KZBD -- Contemporary hit radio station in Spokane, Washington
Wikipedia - KZHC-FM -- Adult contemporary radio station in Burns, Oregon, United States
Wikipedia - KZHT -- Contemporary hit radio station in Salt Lake City
Wikipedia - KZJM-LP -- Urban contemporary radio station in Lafayette, Louisiana
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Wikipedia - Landau theory -- A theory that Lev Landau introduced in an attempt to formulate a general theory of continuous phase transitions
Wikipedia - Landscape limnology -- The spatially explicit study of lakes, streams, and wetlands as they interact with freshwater, terrestrial, and human landscapes to determine the effects of pattern on ecosystem processes across temporal and spatial scales
Wikipedia - Landscape with the Temptation of Christ -- Painting by Joos de Momper
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Wikipedia - Langmuir turbulence -- A turbulent flow with coherent Langmuir circulation structures that exist and evolve over a range of spatial and temporal scales
Wikipedia - Language Of Temporal Ordering Specification
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Wikipedia - List of Ancient Roman temples -- Wikipedia list article
Wikipedia - List of assassination attempts on the prime ministers of India -- Wikipedia list article
Wikipedia - List of battalions of the South Wales Borderers -- 3enwiki 47enwiki 48enwiki 49enwiki 50wiki_done apoph_wiki apoph_wiki2 do enwiki-20210101-pages-articles-multistream.xml enwiki-20210101-pages-articles-multistream.xml.bz2 enwiki-20210201-pages-articles-multistream-index.txt.bz2 enwiki_2nd enwiki_firsttrim rlist tempc wiki_desc2 wikishort.sh wl_wiki
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Wikipedia - List of Chinese contemporary artists -- Wikipedia list article
Wikipedia - List of Chola temples in Bangalore -- Wikipedia list article
Wikipedia - List of cities by average temperature -- Wikimedia list article
Wikipedia - List of compositions by Henri Vieuxtemps -- Wikipedia list article
Wikipedia - List of contemporary amphitheatres -- Wikimedia list article
Wikipedia - List of contemporary art galleries -- List of contemporary art galleries
Wikipedia - List of contemporary artists -- List of contemporary artists
Wikipedia - List of contemporary art museums -- Wikipedia list article
Wikipedia - List of contemporary ethnic groups
Wikipedia - List of contemporary Iranian scientists, scholars, and engineers -- Wikipedia list article
Wikipedia - List of contemporary Muslim scholars of Islam -- Wikimedia list article
Wikipedia - List of contemporary repertoire for guitar -- Wikimedia list article
Wikipedia - List of contemporary Sufi scholars -- Wikipedia list article
Wikipedia - List of contemporary Turkish poets -- Wikipedia list article
Wikipedia - List of countries and territories by extreme temperatures -- Wikipedia list article
Wikipedia - List of countries by average yearly temperature -- Wikipedia list article
Wikipedia - List of coups and coup attempts by country -- Wikipedia list article
Wikipedia - List of coups and coup attempts -- Wikipedia list article
Wikipedia - List of coups d'M-CM-)tat and coup attempts since 2010 -- Wikipedia list article
Wikipedia - List of Daivajna temples and other affiliated temples -- Wikipedia list article
Wikipedia - List of disqualifications for the Jewish priesthood -- Disqualifications for a Kohen to serve in the tabernacle or Temple in Jerusalem
Wikipedia - List of downtempo artists -- Wikipedia list article
Wikipedia - List of extreme temperatures in Australia -- Wikipedia list article
Wikipedia - List of extreme temperatures in Denmark -- Wikipedia list article
Wikipedia - List of extreme temperatures in Finland -- Wikipedia list article
Wikipedia - List of extreme temperatures in France -- Wikipedia list article
Wikipedia - List of extreme temperatures in Germany -- Wikipedia list article
Wikipedia - List of extreme temperatures in Italy -- Wikipedia list article
Wikipedia - List of extreme temperatures in Spain -- Wikipedia list article
Wikipedia - List of extreme temperatures in Sweden -- Wikipedia list article
Wikipedia - List of extreme temperatures in Vatican City -- Wikipedia list article
Wikipedia - List of festivals observed at Jagannatha Temple, Puri
Wikipedia - List of fire-retardant materials -- Materials designed with burn slowly or withstand high temperatures
Wikipedia - List of fire temples in India
Wikipedia - List of fire temples in Iran
Wikipedia - List of Hawker Tempest operators -- Wikipedia list article
Wikipedia - List of heads of state and government who survived assassination attempts -- Wikimedia list article
Wikipedia - List of Hindu temples in Bareilly -- Wikipedia list article
Wikipedia - List of Hindu temples in Kashmir -- List of Hindu temples in Kashmir
Wikipedia - List of Hindu temples in Kerala -- Wikipedia list article
Wikipedia - List of Hindu temples in Malaysia -- Wikimedia list article
Wikipedia - List of Hindu temples in Pakistan
Wikipedia - List of Hindu temples in the United States -- Wikipedia list article
Wikipedia - List of Hindu temples in Tirupati -- Wikipedia list article
Wikipedia - List of Hindu temples in Trinidad and Tobago -- wikimedia list article
Wikipedia - List of historic properties in Tempe, Arizona -- Wikipedia list article
Wikipedia - List of human stampedes in Hindu temples -- Wikipedia list article
Wikipedia - List of Jain temples -- Wikipedia list article
Wikipedia - List of Knights Templar -- Wikipedia list article
Wikipedia - List of Kodandarama temples -- Wikipedia list article
Wikipedia - List of large-scale temperature reconstructions of the last 2,000 years -- Wikipedia list article
Wikipedia - List of largest Hindu temples -- Wikipedia list article
Wikipedia - List of large temple tanks -- Wikipedia list article
Wikipedia - List of Living Treasures of Hawaii -- Program by the Buddhist temple Honpa Hongwanji Mission of Hawaii to honor Hawaii residents
Wikipedia - List of marine animals of Australia (temperate waters) -- none
Wikipedia - List of Masterpiece Contemporary episodes -- Wikipedia list article
Wikipedia - List of modern Pagan temples -- Wikimedia list article
Wikipedia - List of people who survived assassination attempts -- Wikimedia list article
Wikipedia - List of presidents pro tempore of the North Dakota Senate -- Wikipedia list article
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Wikipedia - List of presidents pro tempore of the United States Senate -- Wikipedia list article
Wikipedia - List of Principals of Green Templeton College, Oxford -- Wikipedia list article
Wikipedia - List of rock-cut temples in India -- Wikipedia list article
Wikipedia - List of seaweeds and marine flowering plants of Australia (temperate waters) -- none
Wikipedia - List of Shiva temples in India -- Wikipedia list article
Wikipedia - List of Shiva Temples in Pakistan -- Wikipedia list article
Wikipedia - List of synagogues named Temple Israel -- Wikipedia list article
Wikipedia - List of Temperatures Rising episodes -- Wikipedia list article
Wikipedia - List of temples in Bhubaneswar -- Wikipedia list article
Wikipedia - List of temples in Bishnupur -- Wikipedia list article
Wikipedia - List of temples in Goa -- Wikipedia list article
Wikipedia - List of temples in Guwahati -- Wikipedia list article
Wikipedia - List of temples in Kanchipuram -- Wikipedia list article
Wikipedia - List of Temples in Rayagada district -- Wikipedia list article
Wikipedia - List of temples in Tamil Nadu -- Wikipedia list article
Wikipedia - List of temples in Tulu Nadu -- Wikipedia list article
Wikipedia - List of temples of The Church of Jesus Christ of Latter-day Saints -- Wikipedia list article
Wikipedia - List of temples under Tirumala Tirupati Devasthanams -- Wikipedia list article
Wikipedia - List of Temple University people -- Wikipedia list article
Wikipedia - List of temporary broadcasting stations in the United States -- Wikipedia list article
Wikipedia - List of Temptation of Wife episodes -- Wikipedia list article
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Wikipedia - List of Vijayanagara era temples in Karnataka -- Wikipedia list article
Wikipedia - Little Temple -- Mountain in Banff NP, Alberta, Canada
Wikipedia - Liverpool Biennial -- Contemporary art festival in Liverpool
Wikipedia - LK (spacecraft) -- Soviet lunar module intended to be used in the Soviet lunar landing attempts.
Wikipedia - LM-CM-)on Printemps -- French painter
Wikipedia - Locum -- Person who temporarily fulfills the duties of another
Wikipedia - Lodhurva Jain temple -- Jain temples in the state of Rajasthan
Wikipedia - Logan Utah Temple -- Temple in Logan, Utah
Wikipedia - Longman Dictionary of Contemporary English
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Wikipedia - Luxor Temple -- Ancient Egyptian temple
Wikipedia - Maa Bhangayani Temple, Haripurdhar -- Hindu temple in Sirmour, India
Wikipedia - Maa Tara Chandi Temple -- Hindu Temple in Sasaram, Bihar
Wikipedia - Madhyamaheshwar -- Hindu temple in Gaundar village, Uttarakhand, India
Wikipedia - Madhyapurisvarar Temple, Paranjervazhi -- Temple in India
Wikipedia - Madison Museum of Contemporary Art -- Art museum in Madison, Wisconsin
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Wikipedia - Magoksa -- Temple
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Wikipedia - Mahaprasad (Jagannath Temple)
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Wikipedia - Maha Thetkya Yanthi Buddha -- Buddhist temple in Myanmar
Wikipedia - Maisthan Mandir -- Historic temple in Nepal
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Wikipedia - Manakula Vinayagar Temple
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Wikipedia - Man Buddha Temple -- Buddhist temple in Myanmar
Wikipedia - Mannar Thrikkuratti Mahadeva Temple -- Hindu temple in Kerala, India
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Wikipedia - Module:Template link general
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Wikipedia - Palaivananathar Temple -- Temple in India
Wikipedia - Paleoart -- Art genre attempting to depict prehistoric life according to scientific evidence
Wikipedia - Paleotempestology -- The study of past tropical cyclone activity using geological proxies and historical documents
Wikipedia - Palitana temples -- Jain temples in Palitana Gujarat
Wikipedia - Pallikonda Perumal Temple, Malayadippatti -- Hindu temple in Tamil Nadu, India
Wikipedia - Pamela Templer -- ecosystem ecologist
Wikipedia - Panama City school board shootings -- 2010 American attempted murder and suicide
Wikipedia - Panamukkumpally Sastha Temple
Wikipedia - Panayur Palur Shiva Temple -- Hindu temple in India
Wikipedia - Pancha Sabhai -- Five temples in Tamil Nadu, India, where Lord Nataraja (Shiva) performed the Cosmic Dance
Wikipedia - Panch Kedar -- A group of five Shiva Temples in Uttarakhand, India.
Wikipedia - Panchmukhi Hanuman Temple -- Historic Hindu temple in Pakistan
Wikipedia - Pandaemonium (film) -- 2001 film by Julien Temple
Wikipedia - Panfuturism -- 20th-century Ukrainian art movement developed by Mykhaylo Semenko, inspired by various other contemporaneous art movements
Wikipedia - Pantheon, Rome -- Roman temple in Rome
Wikipedia - Parachute (magazine) -- contemporary art magazine
Wikipedia - Parashanatha Temple, Arrah -- Jain temple
Wikipedia - Parking orbit -- Temporary orbit used during the launch of a spacecraft
Wikipedia - Parshuram Temple, Chiplun -- Hindu temple at Chiplun, Ratnagiri district, Maharashtra, India
Wikipedia - Parthenon -- Former temple on the Athenian Acropolis, Greece
Wikipedia - Partial template specialization
Wikipedia - Parumala Valiya Panayannarkavu Devi Temple -- Hindu temple in Kerala, India
Wikipedia - Passionism -- Contemporary art movement in Scandinavia, anti-avantgarde in its approach
Wikipedia - Pasupatheesvarar Temple, Thinnakkonam -- Temple in Tamil Nadu, India
Wikipedia - Pat Andrea -- Dutch contemporary painter and sculptor
Wikipedia - Pattern (sewing) -- Template from which the parts of a garment are traced onto fabric before being cut out
Wikipedia - Paul Henry Ramirez -- American contemporary artist
Wikipedia - Paul Temple (TV series) -- British-German television series
Wikipedia - Paul VI: The Pope in the Tempest
Wikipedia - Pazhayarai Vadathali -- Hindu temple in India
Wikipedia - Peak Nam Toong Temple -- Chinese temple in Kota Kinabalu, Malaysia
Wikipedia - People's Party (Illinois) -- Anti-temperance political party in Illinois, US (1873-1875)
Wikipedia - Peoples Temple
Wikipedia - Perakam Mahadeva Temple -- Hindu temple in Perakam, India
Wikipedia - Permesso di soggiorno -- Italian temporary residence permit
Wikipedia - Persian mysticism -- Cosmology, philosophy and theology of historical Persia and contemporary Iran
Wikipedia - Pertemps Final -- Hurdle horse race in Britain
Wikipedia - Perumparampu Sri Mahadeva Temple -- Hindu temple in India
Wikipedia - Peter Alter -- Emeritus professor of modern and contemporary history at the University of Duisburg-Essen
Wikipedia - Petsamo expeditions -- Finnish attempts to annex Petsamo in 1918 and 1920
Wikipedia - Pharisees -- Political party, a social movement, and a school of thought during the time of Second Temple Judaism
Wikipedia - Pheidole templaria -- Species of ant
Wikipedia - Phenetics -- An attempt to classify organisms based on overall similarity
Wikipedia - Philippe Boivin -- French contemporary composer
Wikipedia - Philip Temple -- New Zealand writer
Wikipedia - Philosophy of space and time -- Branch of philosophy relating to spatiality and temporality
Wikipedia - Phishing -- Act of attempting to acquire sensitive information by posing as a trustworthy entity
Wikipedia - Phonovision -- Attempt to record mechanical television on gramophone records
Wikipedia - Phra Prang Sam Yot -- 13th-century temple in Lopburi, Thailand
Wikipedia - Phylogeography -- The study of the historical processes that may be responsible for the contemporary geographic distributions of individuals
Wikipedia - Physics beyond the Standard Model -- Theories attempting to explain the deficiencies of the Standard Model, Quantum field theory and general relativity
Wikipedia - Picasso. In the heart of darkness (1939-1945) -- Temporary exhibition by the museum of Grenoble (2019 - 2020)
Wikipedia - Pico Tempestades -- Mountain in Spain
Wikipedia - Pier Carlo Bontempi -- Italian architect
Wikipedia - Piercing the corporate veil -- Temporary rescission of corporate personhood
Wikipedia - Piergiorgio Bontempi -- Italian motorcycle racer
Wikipedia - Pierre Bontemps -- French sculptor
Wikipedia - Pierre Cayol -- French contemporary painter
Wikipedia - Pieter Laurens Mol -- Dutch contemporary artist
Wikipedia - Pipe Plug -- Pipe Plug is a rubber pneumatic tool for temporary sealing of pipelines.
Wikipedia - Pipilotti Rist -- Swiss contemporary artist
Wikipedia - Pisharnath Mahadev Mandir -- Hindu temple in the hill-station of Matheran, Maharashtra, India
Wikipedia - PIT maneuver -- Pursuit tactic used by law enforcement in an attempt to stop a fleeing vehicle
Wikipedia - Placide Tempels
Wikipedia - Planetboom -- Australian contemporary worship band
Wikipedia - Plaosan -- Buddhist temple in Indonesia
Wikipedia - Plumb (singer) -- Contemporary Christian songwriter, recording artist, performer and author
Wikipedia - Pocatello Idaho Temple -- Planned temple of The Church of Jesus Christ of Latter-day Saints in Pocatello, Idaho
Wikipedia - Poh Ern Shih Temple -- Buddhist temple in Singapore
Wikipedia - Poisoning of Sergei and Yulia Skripal -- 2018 attempted murder in Salisbury, England
Wikipedia - Pokkunny Siva Temple -- Hindu temple in Kerala, India
Wikipedia - PokM-CM-)mon Ranger and the Temple of the Sea -- 2006 film by Kunihiko Yuyama
Wikipedia - Polygraph -- Device or procedure that attempts to infer lying by measuring physiological indicators
Wikipedia - Polytheistic reconstructionism -- Attempts to re-establish historical polytheistic religions
Wikipedia - Pontiac Tempest -- Automobile manufactured by Pontiac
Wikipedia - Poonkunnam Seetha Ramaswamy Temple
Wikipedia - Poonkunnam Siva Temple
Wikipedia - Pope John Paul II assassination attempt
Wikipedia - Port of Temptation -- 1951 film
Wikipedia - Potential temperature -- The temperature that a fluid would attain if adiabatically brought to a standard reference pressure
Wikipedia - Potomitan -- Essential structural feature of the hounfour (temple) in Haitian vodou
Wikipedia - Power of Temptation -- 1922 film
Wikipedia - Praia Cabo Verde Temple -- Planned temple of The Church of Jesus Christ of Latter-day Saints in Praia, Cabo Verde
Wikipedia - Prambanan Temple Compounds -- Group of temples in Indonesia
Wikipedia - Prambanan -- 9th-century Hindu temple compound in Special Region of Yogyakarta, Indonesia
Wikipedia - Prasada -- Religious food offered in Hinduism and Sikhism temples
Wikipedia - Preah Vihear Temple -- Hindu temple built by the Khmer Empire
Wikipedia - Preemption (computing) -- Act of temporarily interrupting a task being carried out by a computer system, without requiring its cooperation, and with the intention of resuming the task at a later time
Wikipedia - Presentation in the Temple (Lotto) -- c. 1555 painting by Lorenzo Lotto
Wikipedia - Presentation of Jesus at the Temple
Wikipedia - President pro tempore of the Senate of Puerto Rico -- Vice President of the Senate of Puerto Rico
Wikipedia - President pro tempore of the Senate of the Philippines
Wikipedia - President pro tempore of the United States Senate -- Second-highest-ranking official of the US Senate
Wikipedia - Priestly divisions -- Work divisions of Jewish priests in the Temple
Wikipedia - Prinair Flight 191 -- Crashed in 1972 while attempting to land at Mercedita Airport, in Ponce, Puerto Rico
Wikipedia - Prince of Ning rebellion -- 16th-century attempted overthrow of the Ming emperor
Wikipedia - Prince of Tempters -- 1926 film by Lothar Mendes
Wikipedia - Printemps -- French department store chain
Wikipedia - Printing -- Process for reproducing text and images using a master form or template
Wikipedia - Priscila De Carvalho -- Brazilian-American contemporary artist
Wikipedia - Prison contemplative programs -- Practices like meditation and yoga, that are offered at correctional institutions
Wikipedia - Pro-cathedral -- Church serving temporarily as cathedral
Wikipedia - Progressive Confucianism -- contemporary approach of Confucianism that aims to promote individual and collective moral progress
Wikipedia - Progress M-27M -- Unsuccessful attempt to resupply the International Space Station
Wikipedia - Project Mohole -- Attempt to drill through Earth's crust
Wikipedia - Proletarian revolution -- Social revolution in which the working class attempts to overthrow the bourgeoisie
Wikipedia - Prospero -- Character in William Shakespeare's ''The Tempest''
Wikipedia - Prototype Festival -- annual festival of contemporary opera and musical theater in New York City
Wikipedia - Provisional bishop -- Temporary bishop in the Episcopal Church (United States)
Wikipedia - Provisional government of Israel -- Temporary cabinet which governed the Jewish community in Mandatory Palestine
Wikipedia - Pseudohistory -- Pseudoscholarship that attempts to distort or misrepresent the historical record
Wikipedia - Pseudo-nitzschia australis -- Species of pennate diatom found in temperate and sub-tropic marine waters
Wikipedia - Psychrometric constant -- Relation of the partial pressure of water in air to temperature
Wikipedia - Public health intervention -- Government effort or policy that attempts to improve public health
Wikipedia - Puerto Rico Museum of Contemporary Art -- Museum in Santurce, San Juan, Puerto Rico
Wikipedia - Pumapunku -- Oasis and part of a temple complex in Bolivia
Wikipedia - Puning Temple (Hebei)
Wikipedia - Punta Tempesta -- Mountain in Italy
Wikipedia - Pura Dasar Buana Gelgel -- Balinese temple in Indonesia
Wikipedia - Pura Girinatha -- Indonesian Balinese Hindu temple in East Timor
Wikipedia - Pura Goa Lawah -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Griya Sakti -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Kehen -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Maospahit -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Penataran Agung Lempuyang -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Penataran Sasih -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Taman Ayun -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Taman Saraswati -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Ulun Danu Batur -- Balinese Hindu temple in Indonesia
Wikipedia - Pura Ulun Danu Bratan -- Balinese Hindu temple in Bedugul, Indonesia
Wikipedia - Pushpavaneswarar temple -- Temple in India
Wikipedia - Putuo Zongcheng Temple
Wikipedia - Pylon (architecture) -- Monumental gateway of an Egyptian temple
Wikipedia - Pyochungsa -- Temple
Wikipedia - Pyrolysis -- Thermal decomposition of materials at elevated temperatures in an inert atmosphere
Wikipedia - Pythia -- Priestess of the Temple of Apollo at Delphi
Wikipedia - Qinglong Temple (Xi'an) -- Building in Shaanxi, China
Wikipedia - Qixia Temple -- Temple in Nanjing, Jiangsu, China
Wikipedia - Quagga Project -- Attempt to breed a zebra resembling an extinct quagga
Wikipedia - Quantum phases -- Quantum states of matter at zero temperature
Wikipedia - Quatuor pour la fin du temps
Wikipedia - Quiet storm -- Radio format of contemporary R&B, jazz fusion and pop, characterized by understated mellow dynamics, slow tempos and relaxed rhythms
Wikipedia - Qui seme le vent rM-CM-)colte le tempo -- 1991 album by MC Solaar
Wikipedia - Rachel Ford Thompson -- English botanist and temperance activist
Wikipedia - Radiant heating and cooling -- Systems using temperature-controlled surfaces to exchange heat with their surrounding environment through convection and radiation
Wikipedia - Radio 4 News FM -- BBC temporary news service during the Gulf War
Wikipedia - Raghunathji Temple, Devprayag -- Hindu temple in Devprayag, Tehri Garhwal district, Uttarakhand, India
Wikipedia - Ragnar Kjartansson (performance artist) -- contemporary Icelandic artist
Wikipedia - Ragnhild Berstad -- Norwegian contemporary composer
Wikipedia - Rajah Annamalaipuram Ayyappan Koil, Chennai -- Hindu temple dedicated to the deity Ayyappa in Chennai, India.
Wikipedia - Rajendracholiswarar Temple, Ilaiyankudi -- Temple in Tamil Nadu, India
Wikipedia - Ramanathaswamy Temple -- Hindu temple in Rameswaram island in the state of Tamil Nadu, India
Wikipedia - Ramesseum -- Memorial temple of Ramesses II, Luxor, Egypt
Wikipedia - Ram Mandir, Ayodhya -- God temple being built on Ram Janmabhoomi site
Wikipedia - Ramoche Temple
Wikipedia - Ramsey sentence -- Formal logical reconstructions of theoretical propositions attempting to draw a line between science and metaphysics
Wikipedia - Ramtek Kevala Narasimha temple inscription -- Epigraphic record documenting the construction of a Shiva temple in Maharashtra, India
Wikipedia - Rana Ujeshwori Bhagwati temple -- Hindu temple in Nepal
Wikipedia - Random checkpoint -- |A temporary military or police roadblock set up in a semi-random location, e.g. to search for contraband or fugitives, or to identify intoxicated drivers
Wikipedia - Ranganathaswamy Temple, Jiyaguda -- Temple in India dedicated to Lord Ranganatha
Wikipedia - Rankine scale -- Absolute temperature scale using Fahrenheit degrees
Wikipedia - Rapid thermal processing -- Quickly heats semiconductor wafers to high temperatures
Wikipedia - Ratangarh Mata Temple -- Indian Hindu temple
Wikipedia - Rational temperament
Wikipedia - Raviswarapuram Siva Temple -- Hindu temple in India
Wikipedia - Raymond Templier -- French designer
Wikipedia - Rebecca Ballard Chambers -- American newspaper editor and temperance worker
Wikipedia - Reciprocal altruism -- Behaviour whereby an organism acts in a manner that temporarily reduces its fitness while increasing another organism's fitness in the expectation of reciprocity
Wikipedia - Red flag law -- Gun control law which permits temporary removal of firearms
Wikipedia - Redshift (software) -- Computer display color temperature auto-adjuster
Wikipedia - Refractory (planetary science) -- Materials with high condensation temperatures, contrasted with volatiles
Wikipedia - Refrigerator car -- Railroad car designed to carry perishable freight at specific temperatures
Wikipedia - Refrigerator -- Household or industrial appliance for preserving perishable items at a low temperature
Wikipedia - Refugee camp -- Temporary settlement for refugees
Wikipedia - Regio IV Templum Pacis -- Historical region of Rome
Wikipedia - Reminiscence of the TempyM-EM-^M Era -- 1902 painting by Fujishima Takeji
Wikipedia - Renaud Barbaras -- French contemporary philosopher
Wikipedia - RenM-CM-) Abjean -- Contemporary Breton composer
Wikipedia - Renting -- Agreement where a payment is made for the temporary use of a good, service or property owned by another
Wikipedia - Rent-seeking -- Attempt to obtain economic rent
Wikipedia - Resort -- Self-contained commercial establishment which attempts to provide for most of a vacationer's wants
Wikipedia - Revue d'histoire moderne et contemporaine
Wikipedia - Rheinwiesenlager -- Prisoner of War Temporary Enclosures used by Allied forces late in WWII
Wikipedia - Ricardo Morales-Hernandez -- Contemporary artist from San Juan, Puerto Rico
Wikipedia - Richard Beaudoin -- American composer of contemporary music
Wikipedia - Richard Grenville-Temple, 2nd Earl Temple -- 18th-century British politician and first Lord of the Admiralty
Wikipedia - Richard Temple, 1st Viscount Cobham
Wikipedia - Richard Temple-Nugent-Brydges-Chandos-Grenville, 2nd Duke of Buckingham and Chandos -- British Tory politician and bankrupt
Wikipedia - Rimmon -- Ancient Syrian cult image and temple
Wikipedia - Rini Templeton -- American artist
Wikipedia - Rituals (John Zorn album) -- 2005 contemporary classical album
Wikipedia - R-loop -- Three-stranded nucleic acid structure, composed of a DNA:RNA hybrid and the associated non-template single-stranded DNA.
Wikipedia - Robbery -- Taking or attempting to take something of value by force or threat of force or by putting the victim in fear
Wikipedia - Robert-Francois Damiens -- 18th-century French domestic servant and attempted assassin
Wikipedia - Robert Tempest -- 16th century English law enforcement person
Wikipedia - Robert Templeton (artist) -- American artist (1929-1991)
Wikipedia - Robert Templeton
Wikipedia - Rohini Devasher -- Indian contemporary artist
Wikipedia - Roman Polytheistic Reconstructionism -- Contemporary reconstructionist movement reviving traditional Roman religion
Wikipedia - Roman temple of Bziza -- Cultural heritage building in Bziza, Lebanon
Wikipedia - Roman temple
Wikipedia - Romer scale -- Scale of temperature
Wikipedia - Ron Ferri -- American contemporary artist
Wikipedia - Room-temperature superconductor -- Material which exhibits superconductivity above 0 M-BM-0C
Wikipedia - Room temperature
Wikipedia - Rosa Lachenmeier -- Swiss contemporary artist
Wikipedia - Rosedale Odd Fellows Temple -- Historic NRHP building in Boise, Idaho
Wikipedia - Rosemarie Trockel -- German contemporary artist
Wikipedia - Ross Palmer Beecher -- Contemporary American artist
Wikipedia - Rouge FM -- Canadian network of French-language adult contemporary radio stations
Wikipedia - Roy Dowell -- California contemporary visual artist
Wikipedia - R. Siva Kumar -- Contemporary Indian art historian art-critic and curator
Wikipedia - RT-21 Temp 2S
Wikipedia - Rudrakodisvarar Temple, Tirukalukundram -- Temple in Tamil Nadu, India
Wikipedia - Rudranath -- Hindu temple in Uttarakhand, India
Wikipedia - Rule against perpetuities -- Legal rule prohibiting very long temporary interests in property
Wikipedia - Running Out of Luck -- 1985 film by Julien Temple
Wikipedia - Ruth Cardello -- American author of contemporary romance
Wikipedia - Rythme FM -- Adult contemporary FM radio network in Quebec, Canada
Wikipedia - Saavira Kambada Basadi -- Jain temple in Karnataka, India
Wikipedia - Sabarimala -- Temple dedicated to Ayyappan in the Pathanamthitta District of Kerala, India
Wikipedia - Sachiya Mata Temple
Wikipedia - Sailing at the 1972 Summer Olympics - Tempest -- Sailing at the Olympics
Wikipedia - Sailing at the 1976 Summer Olympics - Tempest -- Sailing at the Olympics
Wikipedia - Salasar Balaji -- Hindu temple in Rajasthan, India
Wikipedia - Salleh Japar -- Singaporean contemporary artist
Wikipedia - Sally Temple -- American neuroscientist
Wikipedia - Salt Lake Temple -- LDS temple in Salt Lake City, Utah
Wikipedia - Salvatore A. Bontempo -- American politician
Wikipedia - Samothrace temple complex
Wikipedia - Sam Poo Kong -- Gedung Batu Temple
Wikipedia - Samuel Hoare, 1st Viscount Templewood -- British Conservative politician and Lieutenant Colonel of the British Army
Wikipedia - Samuel Wagan Watson -- Contemporary Indigenous Australian poet
Wikipedia - Samurai II: Duel at Ichijoji Temple -- 1955 film by Hiroshi Inagaki, Jun Fukuda
Wikipedia - Sandra Cinto -- Brazilian contemporary artist
Wikipedia - Sanguine temperament
Wikipedia - San Jose Museum of Art -- contemporary art museum est. 1969
Wikipedia - San Juan Puerto Rico Temple -- Planned temple of The Church of Jesus Christ of Latter-day Saints in San Juan, Puerto Rico
Wikipedia - Sankat Mochan Hanuman Temple -- Hindu temple in Varanasi, Uttar Pradesh, India
Wikipedia - Sankat Mochan Temple, Shimla -- Hindu temple in Shimla, Himachal Pradesh, India
Wikipedia - Sanmon -- Zen Buddhist temple gate
Wikipedia - Santiago Baha'i Temple -- Baha'i House of Worship in PeM-CM-1alolen, Santiago, Chile
Wikipedia - Sant'Urbano alla Caffarella, Rome -- Unused church in Rome built on site of former Roman temple
Wikipedia - Sanwariaji Temple -- Hindu temple in Bhadsora, India
Wikipedia - Sapta Badri -- Group of seven Hindu temples of Vishnu in Uttarakhand, India
Wikipedia - Sarah Cain -- American contemporary artist
Wikipedia - Sarah Jane Kirk -- New Zealand temperance campaigner
Wikipedia - Sarah Robinson (activist) -- British temperance activist (1834-1921)
Wikipedia - Saranathan temple -- Saranathan temple
Wikipedia - Sarkaradevi Temple -- Bhadrakali Temple
Wikipedia - Saspol Caves -- Painted cave temples
Wikipedia - Satan Tempts with Love -- 1960 film
Wikipedia - Satellite temperature measurements
Wikipedia - Satellite temperature record
Wikipedia - Satisfaction with Life Index -- Index that attempts to show life satisfaction in different nations
Wikipedia - Savannah Centre for Contemporary Art -- Ghanaian Exhibition Company
Wikipedia - Say (magazine) -- Canadian Contemporary Indigenous Lifestyle Magazine
Wikipedia - Scaffolding -- A temporary structure used to support a work crew and materials
Wikipedia - Scene from Shakespeare's The Tempest -- c.M-bM-^@M-^I1736-1738 painting by William Hogarth
Wikipedia - Scientific temper -- The Scientific temper is a way of Free Thinking
Wikipedia - Scoring chance -- In ice hockey, an attempt or chance for a team or holder of the puck to score a goal
Wikipedia - Scrobipalpomima septemptrionalis -- Species of moth
Wikipedia - Sea surface temperature -- Water temperature close to the ocean's surface
Wikipedia - Seattle Buddhist Church -- A Japanese Jodo Shinshu Buddhist temple in Seattle, Washington, USA
Wikipedia - Secondary products revolution -- Widespread and broadly contemporaneous set of innovations in Old World farming
Wikipedia - Second Jewish Temple
Wikipedia - Second Temple Judaism -- Judaism between the construction of the Second Temple in Jerusalem, c. 515 BCE, and its destruction by the Romans in 70 CE
Wikipedia - Second Temple Period
Wikipedia - Second Temple period -- Period in Jewish history lasting between 516 BCE and 70 CE
Wikipedia - Second temple
Wikipedia - Second Temple -- Jewish Temple on the Temple Mount in Jerusalem between c. 516 BCE and c. 70 CE
Wikipedia - Secret Society of Second-Born Royals -- 2020 American contemporary science fantasy action superhero film
Wikipedia - Secular humanism -- Non-religious ethical descriptor; contemporary meaning of humanism
Wikipedia - Select or special committee (United States Congress) -- Special, temporary committee in the United States Congress
Wikipedia - Self-discovery -- Person attempts to determine how they feel about spiritual issues or priorities
Wikipedia - Self-referencing doomsday argument rebuttal -- Attempt to refute the doomsday argument
Wikipedia - Semitic neopaganism -- Religions based on or attempting to reconstruct the old religious traditions of the Semitic peoples
Wikipedia - Semmalainathar Temple, Keezhaiyur -- Hindu temple
Wikipedia - Senshin Buddhist Temple -- Buddhist temple in Los Angeles, California
Wikipedia - SEO (artist) -- South Korean contemporary painter
Wikipedia - Seonamsa -- Temple
Wikipedia - Seonunsa -- Temple
Wikipedia - Sephardic Temple (Constanta) -- Demolished synagogue in Constanta, Romania
Wikipedia - September 1964 South Vietnamese coup attempt -- 1964 coup attempt against the ruling military junta
Wikipedia - Servants of the Blessed Sacrament -- contemplative, but not cloistered, congregation of sisters with a focus on Eucharistic adoration.
Wikipedia - Seshapurisvarar Temple, Irappatticcuram -- Temple in Tamil Nadu, India
Wikipedia - Severinus of Septempeda
Wikipedia - Sewamono -- Genre of contemporary setting plays in Japanese traditional theatre
Wikipedia - Sex Type Thing -- 1993 single by Stone Temple Pilots
Wikipedia - Sexual violence -- Sexual act or attempt to obtain a sexual act by violence or coercion
Wikipedia - Shadani Darbar -- Hindu temple in Pakistan
Wikipedia - Shakespearean dance -- dancing in the time and plays of William Shakespeare and his contemporaries
Wikipedia - Shakespeare attribution studies -- scholarly discipline that attempts to determine the authorial boundaries of the William Shakespeare canon
Wikipedia - Shakey Ground -- 1975 single by The Temptations
Wikipedia - Sham Shui Po Night Market -- Temporary night market in Sham Shui Po, Hong Kong
Wikipedia - Shane Berkery -- Irish-Japanese contemporary artist
Wikipedia - Shankheshwar Jain Temple -- Jain temple in Gujarat, India
Wikipedia - Shantadurga Kalangutkarin Temple -- Hindu temple in Goa, India
Wikipedia - Shaolin Monastery -- Chan Buddhist temple in Dengfeng County, Henan Province, China
Wikipedia - Shaolin Temple
Wikipedia - Sharada Peeth -- Ruined Kashmiri Hindu temple and ancient centre of learning
Wikipedia - Shelley Malil -- American actor tried for attempted murder
Wikipedia - Shengang Fu'an Temple -- Temple in Changhua County, Taiwan
Wikipedia - Shengwang Temple -- Temple in Changhua County, Taiwan
Wikipedia - Shepard Fairey -- American contemporary street artist, graphic designer activist and illustrator
Wikipedia - Shikhara -- tower or spire in Indian temple architecture
Wikipedia - Shirley Temple -- American actress and diplomat
Wikipedia - Shivaharkaray -- Hindu Temple in Pakistan
Wikipedia - Shiva temple of stone -- temple from bangladesh
Wikipedia - Shiva Vishnu Hindu Temple of Greater Cleveland -- Hindu temple in Cleveland Metropolitan Area US
Wikipedia - Shiv Durga Temple of Bay Area -- Temple in USA
Wikipedia - ShM-EM-^Mgen-ji -- Myoshin-ji temple in Shizuoka, Japan
Wikipedia - ShM-EM-^Mren-in -- Buddhist temple in Kyoto, Japan
Wikipedia - ShM-EM-^MsM-EM-^Min -- Buddhist temple in Nara Prefecture, Japan
Wikipedia - Shoutian Temple -- Temple in Nantou County, Taiwan
Wikipedia - Showbread -- Cakes or loaves of bread which were always present on a specially dedicated table, in the Temple in Jerusalem
Wikipedia - Shreebalajimandir -- Temple in India
Wikipedia - Shree Kailasha Nathar Temple -- Hindu Temple in Tamil Nadu, India
Wikipedia - Shri Jagannath Puri Temple
Wikipedia - Shri Jagannath Temple Act, 1955
Wikipedia - Shri Laxmi Narayan Mandir -- Hindu temple in Karachi, Pakistan
Wikipedia - Shrinathji Temple, Bahrain -- Hindu temple in Bahrain
Wikipedia - Shri Raghunath Ji Temple -- Hindu Temple in Rajasthan, India
Wikipedia - Shri Swaminarayan Mandir, Karachi -- Hindu temple in Karachi, Pakistan
Wikipedia - Shri Swaminarayan Mandir, Tithal -- Hindu temple in Gujarat, India
Wikipedia - Shri Varun Dev Mandir -- Hindu temple on Manora Island, in Karachi, Pakistan
Wikipedia - Shui-an Temple metro station -- Future metro station in Taichung, Taiwan
Wikipedia - Shuntian Temple -- Temple in Miaoli County, Taiwan
Wikipedia - Shwethalyaung Pagoda -- Buddhist temple in [[Kyaukse]]
Wikipedia - Siddalakona -- Temple in India
Wikipedia - Siddheshwar temple, Toka -- Yadava architecture based Hindu temple
Wikipedia - Side-by-side assembly -- Standard for executable files in Windows operating systems that attempts to alleviate problems caused by the use of dynamic-link libraries
Wikipedia - Siege of Naxos (499 BC) -- Unsuccessful attempt (499 BC) by Milesian tyrant Aristagoras (with Persian support) to conquer Naxos
Wikipedia - Siege of Vienna -- Attempt by the Ottoman Empire to capture the city of Vienna, Austria
Wikipedia - Sikri Mata Temple -- Hindu temple
Wikipedia - Silsangsa -- Temple
Wikipedia - Simone Hines -- American contemporary R&B singer
Wikipedia - Simon Templeman -- British actor
Wikipedia - Sim Templeman -- British jockey
Wikipedia - Sinai Temple (Los Angeles) -- Conservative Jewish congregation and synagogue
Wikipedia - Since I Lost My Baby -- 1965 single by The Temptations
Wikipedia - Sirara -- Sumerian temple or city
Wikipedia - Sivalokanathar temple, Gramam -- Hindu temple in Tamil Nadu, India
Wikipedia - Sivalokanathar Temple, Mamakudi -- Temple in Tamil Nadu, India
Wikipedia - Siva Temple, Gunavayil -- Hindu temple
Wikipedia - Siva Temple, Punganur -- Hindu temple in Chitoor
Wikipedia - Skarstedt -- Contemporary art gallery
Wikipedia - Skin temperature -- The temperature at the outer surface of a living body.
Wikipedia - Slavery in contemporary Africa -- Modern history of slavery in Africa
Wikipedia - Slavery in Mauritania -- Contemporary slavery in Mauritanian society, though it was formally abolished in 1981
Wikipedia - Sleep-learning -- Attempt to convey information to a sleeping person
Wikipedia - Slender Man stabbing -- 2014 attempted murder in Waukesha, Wisconsin
Wikipedia - Slightly Tempted -- Film directed by Lew Landers
Wikipedia - Sluggish cognitive tempo
Wikipedia - Smart thermometer -- Online temperature sensor
Wikipedia - SM-CM-)ance -- Attempt to communicate with spirits
Wikipedia - Smile FM -- Contemporary Christian music radio network in Michigan
Wikipedia - Snowclone -- Neologism for a type of clichM-CM-) and phrasal template
Wikipedia - Social criticism -- Form of interpreting and sorting issues in contemporary society
Wikipedia - Social purity movement -- 1800s temperance movement against prostitution
Wikipedia - Solicitation -- Act of offering or attempting to purchase goods or services, often illegally
Wikipedia - Solomon's Temple -- Legendary temple described in the Hebrew Bible
Wikipedia - Solway Firth Spaceman -- Photograph by Jim Templeton
Wikipedia - Someshwara Temple, Kolar -- 14th-century Hindu temple in Kolar, Karnataka, India
Wikipedia - Someswaran Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Somnath temple -- One of the twelve Jyotirlinga shrines of the God Shiva in India
Wikipedia - Songzhu Temple -- Guanyin temple in Taichung, Taiwan
Wikipedia - Sonic Temple Art & Music Festival -- Annual music festival
Wikipedia - Sorimuthu Ayyanar Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Sottorealism -- Approach in contemporary aesthetics
Wikipedia - Soundararajan Temple, Kadichambadi -- Temple in Tamil Nadu, India
Wikipedia - Soundaresvarar Temple, Neduvasal -- Temple in Tamil Nadu, India
Wikipedia - Source criticism (biblical studies) -- Attempt to establish the sources used by the authors and redactors of a biblical text
Wikipedia - Sous vide -- Cooking method using prolonged low temperatures
Wikipedia - Southern Afrotemperate Forest -- Main indigenous forest-type in the south-western part of South Africa
Wikipedia - Soyuz 10 -- Crewed flight of the Soyuz programme - Failed first attempt to dock with Salyut 1
Wikipedia - Spacelab -- Temporary, reusable laboratory aboard the Space Shuttle
Wikipedia - Spacex (art gallery) -- Contemporary art gallery in Devon, England
Wikipedia - Spaghetti House siege -- attempted restaurant robbery in Knightsbridge, London
Wikipedia - Spanish Small Temple -- Demolished synagogue in Romania
Wikipedia - Spark (cellular automaton) -- Type of pattern which temporarily appears at the edge of a larger pattern
Wikipedia - Spatial-temporal reasoning
Wikipedia - Spatiotemporal database -- Database managing time and space information
Wikipedia - Spatiotemporal pattern
Wikipedia - Specific heat capacity -- Heat required to increase temperature of a given unit of mass of a substance
Wikipedia - Speculative realism -- Movement in contemporary Continental-inspired philosophy
Wikipedia - Sphenoid bone -- Unpaired bone situated at the front middle of the skull in front of the temporal bone and basilar part of the occipital bone
Wikipedia - Spice (oceanography) -- Spatial variations in the temperature and salinity of seawater whose effects on density cancel each other
Wikipedia - Spokane bombing attempt -- Failed bombing attempt
Wikipedia - Spring (season) -- One of the Earth's four temperate seasons
Wikipedia - Spring Temple Buddha -- Statue of Vairocana Buddha in Zhaocun township, Lushan County, Henan, China
Wikipedia - Sree Madiyan Koolom Temple -- Hindu temple in Kerala, India
Wikipedia - Sree Perunthatta Siva Temple -- Hindu temple in Kerala, India
Wikipedia - Sreevallabha Temple -- Hindu Temple in India
Wikipedia - Sree Vasudevapuram Mahavishnu Temple -- Hindu Temple in India
Wikipedia - Srikalahasteeswara temple -- Building in India
Wikipedia - Sri Kasi Vishwanatha Temple Flint -- Hindu temple in Nashville Metropolitan Area
Wikipedia - Sri Krishnan Temple -- Hindu temple in Singapore
Wikipedia - Sri Kunj Bihari Temple -- Malaysian Hindu temple
Wikipedia - Sri Mahamariamman Temple, Kuala Lumpur -- Hindu temple in Kuala Lumpur
Wikipedia - Sri Mariamman Temple, Bangkok -- Hindu temple in Bangkok, Thailand
Wikipedia - Sri Mariamman Temple, Valangaiman -- Hindu temple in India
Wikipedia - Sri Muthumariamman Temple, Matale -- Hindu temple in Sri Lanka
Wikipedia - Sri Ranganathaswamy Temple (Srirangam)
Wikipedia - Sri Santhana Venugopala Swamy Temple Thettu -- Temple in Andhra Pradesh
Wikipedia - Sri Siva Durga Temple -- Hindu temple in Singapore
Wikipedia - Sri Varadharaja Perumal Kovil -- Hindu temple in India
Wikipedia - Sri Venkateswara Temple of North Carolina -- Hindu Temple in Cary, North Carolina
Wikipedia - Sri Venkateswara Temple, Pittsburgh -- Hindu temple in Pittsburgh Metropolitan Area
Wikipedia - Ssangbongsa -- Buddhist temple in South Korea
Wikipedia - Standard Template Library
Wikipedia - Standard template library
Wikipedia - Stanislav LibenskM-CM-= and Jaroslava Brychtova -- Czech contemporary artists
Wikipedia - Statue of Baphomet -- Sculpture commissioned by The Satanic Temple
Wikipedia - Stemplot
Wikipedia - Stephano (The Tempest) -- character in The Tempest
Wikipedia - Stephen Tempier
Wikipedia - Stewart Nozette -- American scientist imprisoned for attempted espionage
Wikipedia - Stimulus (economics) -- Attempts to use monetary or fiscal policy to stimulate the economy
Wikipedia - St. Louis Jain temple -- Structure constructed for the 1904 St. Louis World's fair
Wikipedia - St Mac Dara's Community College -- Second-level school in Templeogue, Dublin, Ireland
Wikipedia - Stone flaming -- The application of high temperature to the surface of stone to make it look like natural weathering
Wikipedia - Stoneware -- Term for pottery or other ceramics fired at a relatively high temperature
Wikipedia - Stop-and-frisk in New York City -- NYC PD practice of temporarily detaining, questioning, and at times searching civilians / suspects
Wikipedia - Street of Temptation -- 1962 film
Wikipedia - Streisand effect -- phenomenon that attempting to hide information attracts more attention to it
Wikipedia - Sturlunga saga -- Norse contemporary saga
Wikipedia - Subtropical Indian Ocean Dipole -- oscillation of sea surface temperatures in which the Indian Ocean southeast of Madagascar is warmer and then colder than the eastern part off Australia
Wikipedia - Subversion -- Attempt to transform the established social order and its structures
Wikipedia - Sudo -- Command on Unix systems to temporarily assume root privileges
Wikipedia - Suicide attempts
Wikipedia - Suicide attempt
Wikipedia - Sukkah -- Temporary hut during the Jewish festival of Sukkot
Wikipedia - Sukreesvarar Temple, Kurakkuthali -- Hindu temple in Tiruppur district
Wikipedia - Sultan Ezid Temple -- Yazidi temple in Tbilisi, Georgia
Wikipedia - Summer -- Hottest of the four temperate seasons
Wikipedia - Sundaresvarar Temple, Kattur -- Hindu temple in Tiruvarur district
Wikipedia - Sundaresvarar Temple, Kundayur -- Hindu temple in Nagapattinam district
Wikipedia - Sundaresvarar Temple, Vadiveesvaram -- Temple in Tamil Nadu, India
Wikipedia - Sun Temple of Userkaf -- Ancient Egyptian temple dedicated to the sun god Ra built by pharaoh Userkaf
Wikipedia - Superficial temporal artery
Wikipedia - Superionic water -- Phase of water that exists at extremely high temperatures and pressures
Wikipedia - Superior temporal gyrus -- One of three gyri of the temporal lobe of the brain
Wikipedia - Superior temporal sulcus
Wikipedia - Supply shock -- Sudden event that temporarily changes the supply of goods or services
Wikipedia - Surkanda Devi -- Hindu temple in Uttarakhand, India
Wikipedia - Sursock Museum -- Modern art and contemporary art museum in Beirut, Lebanon
Wikipedia - Suryavinayak Temple -- Hindu Temple in Nepal.
Wikipedia - Susan Mohl Powers -- American contemporary artist, sculptor (born 1944)
Wikipedia - Susan Templeman -- Australian politician
Wikipedia - Susie Lingham -- Singaporean contemporary artist
Wikipedia - Suttharathnesvarar Temple, Urraththur -- Temple in Tamil Nadu, India
Wikipedia - Suyambulingaswamy Temple, Uvari -- Hindu temple in India
Wikipedia - Suzie Templeton -- British film animator
Wikipedia - Svend Aadnesen Loge -- Norwegian politician and temperance activist
Wikipedia - Sydney BahaM-JM- -- BahaM-JM-
Wikipedia - Sylvano Bussotti -- Italian composer of contemporary music
Wikipedia - Syringopais temperatella -- Species of moth
Wikipedia - Systematic element name -- Temporary name assigned to predicted chemical elements
Wikipedia - T2 Temporal Prover
Wikipedia - Tacoma Mall shooting -- Attempted mass murder that occurred on November 20, 2005, at the Tacoma Mall in Washington, US
Wikipedia - Tadkeshwar Mahadev Temple -- Hindfu temple in Valsad, Gujarat, India
Wikipedia - Taima-dera -- Buddhist temple in Japan
Wikipedia - Tainei-ji incident -- Coup attempt in 1551 in Japan
Wikipedia - Take a Load Off -- 2010 single by Stone Temple Pilots
Wikipedia - Takotsubo cardiomyopathy -- Sudden temporary weakening of the heart muscle
Wikipedia - Tal Barahi Temple -- Hindu temple in Nepal
Wikipedia - Talupulamma Lova -- Hindu temple in India
Wikipedia - Tamote Shinpin Shwegugyi Temple -- A Theravada Buddhist temple in Kyaukse
Wikipedia - Taoist temple
Wikipedia - Tapsa -- Temple
Wikipedia - Taranga (Jain Temple)
Wikipedia - Tarnanthi -- Festival of Contemporary Aboriginal and Torres Strait Islander Art held in Adelaide, South Australia
Wikipedia - Tay Kak Sie Temple -- Taoist temple
Wikipedia - Taylor Galleries -- Contemporary art gallery in Dublin, Ireland
Wikipedia - Technological fix -- Attempt of using engineering or technology to solve a problem
Wikipedia - Technology and the Character of Contemporary Life: A Philosophical Inquiry
Wikipedia - Technology and the Character of Contemporary Life
Wikipedia - Ted Templeman -- American record producer
Wikipedia - Teleology -- Philosophical study of nature by attempting to describe things in terms of their apparent purpose, directive principle, or goal
Wikipedia - Tempa Dorji -- Bhutanese politician
Wikipedia - Tempalay -- Japanese band
Wikipedia - Tempany Deckert -- Australian actress and author
Wikipedia - Tempasuk (state constituency) -- Malaysian political subdivision
Wikipedia - Tempate -- district in Santa Cruz canton, Guanacaste province, Costa Rica
Wikipedia - Tempa T -- British grime MC
Wikipedia - Tempe, Arizona -- City in Arizona, United States
Wikipedia - Tempeh burger -- Indonesian burger made of tempeh
Wikipedia - Tempeh -- Soy product from Indonesia, used as protein source
Wikipedia - Tempel 1 -- Jupiter-family comet
Wikipedia - Tempe Pigott -- British actress
Wikipedia - Temperamental Artist -- 1920 film
Wikipedia - Temperament and Character Inventory
Wikipedia - Temperamento -- Puerto Rican musician
Wikipedia - Temperament test -- Dog evaluations
Wikipedia - Temperament
Wikipedia - Temperance bar -- Bar that does not serve alcohol
Wikipedia - Temperance Flowerdew -- Colonial matron
Wikipedia - Temperance movement in the United States
Wikipedia - Temperance movement -- 19th- and 20th-century global social movement
Wikipedia - Temperance (painting) -- 1470 painting by Piero del Pollaiolo
Wikipedia - Temperance (Scotland) Act 1913 -- British legislation
Wikipedia - Temperance (Tarot card)
Wikipedia - Temperance (virtue) -- Cardinal virtue of control over excess
Wikipedia - Temperance Wick -- American patriot
Wikipedia - Temperate Australasia -- A biogeographic region of the Earth's seas, comprising the temperate and subtropical waters of Australia and New Zealand.
Wikipedia - Temperate broadleaf and mixed forests -- Biome
Wikipedia - Temperate broadleaf and mixed forest
Wikipedia - Temperate broadleaf forest
Wikipedia - Temperate climate
Wikipedia - Temperate coniferous forests
Wikipedia - Temperate coniferous forest -- Forests are found predominantly in areas with warm summers and cool winters
Wikipedia - Temperate forest
Wikipedia - Temperate grasslands, savannas, and shrublands -- Terrestrial biome
Wikipedia - Temperateness
Wikipedia - Temperate Northern Atlantic -- A biogeographic region of the Earth's seas, comprising the temperate and subtropical waters of the North Atlantic Ocean and Mediterranean Sea.
Wikipedia - Temperate Northern Pacific -- A biogeographic region of the Earth's seas, comprising the temperate waters of the northern Pacific Ocean.
Wikipedia - Temperate rainforest -- Forests in the temperate zone with heavy rainfall
Wikipedia - Temperate South America -- A biogeographic region of the Earth's seas, comprising the temperate and subtropical ocean waters of South America.
Wikipedia - Temperate Southern Africa -- A biogeographic region of the Earth's seas, comprising the temperate waters of southern Africa.
Wikipedia - Temperate steppe
Wikipedia - Temperate zone
Wikipedia - Temperature measurement -- Recording of temperature
Wikipedia - Temperature of Love -- 2017 South Korean Television series
Wikipedia - Temperature-salinity diagram -- Diagrams used to identify water masses
Wikipedia - Temperature (song) -- 2006 single by Sean Paul
Wikipedia - Temperatures Rising -- 1970s American sitcom television series
Wikipedia - Temperature -- Physical quantity that expresses hot and cold
Wikipedia - Tempera
Wikipedia - Tempe Restored -- Play written by Aurelian Townshend
Wikipedia - Temper (film) -- 2015 action film by Puri Jagannadh
Wikipedia - Tempering (metallurgy) -- Process of heat treating used to increase toughness of iron-based alloys
Wikipedia - Tempering (spices) -- South Asian cooking technique
Wikipedia - Temperley transporter -- Early form of overhead crane
Wikipedia - Temper (pottery) -- Prevents shrinkage and cracking of clay
Wikipedia - Temper Temper (duo) -- English musical duo
Wikipedia - Tempest (1928 film) -- 1928 film by Sam Taylor
Wikipedia - Tempest (1982 film)
Wikipedia - Tempestad -- 2016 film
Wikipedia - Tempest (Bob Dylan album) -- 2012 album by Bob Dylan
Wikipedia - Tempest (Celtic rock band) -- American Celtic rock band
Wikipedia - Tempest (codename)
Wikipedia - Tempest Fantasy -- Music by Paul Moravec
Wikipedia - Tempest (keelboat) -- Sailboat class
Wikipedia - Tempest Storm -- American burlesque dancer
Wikipedia - Tempestt Bledsoe -- American actress
Wikipedia - Tempest (video game) -- Innovative tube shooter Atari vector arcade game from 1981
Wikipedia - TEMPEST
Wikipedia - Tempio Malatestiano
Wikipedia - Tempisque Conservation Area -- conservation area in Costa Rica
Wikipedia - TEMPI syndrome -- Orphan disease
Wikipedia - Templar (band) -- Canadian alternative rock band
Wikipedia - Templar Saxe -- British opera singer (1865-1935)
Wikipedia - Template:Animal common name -- index of animals with the same common name
Wikipedia - Template:Annotated link/demo --  
Wikipedia - Template Attribute Language
Wikipedia - Template:Broad-concept article short description -- Broad-concept article|noreplace|pagetype = Broad-concept article
Wikipedia - Template:BTC 9: Rampage -- BTC Fight Promotions Event - Kitchener, ON - Feb 2020
Wikipedia - Template:Centurybox -- Century
Wikipedia - Template:Chemistry index -- index of chemical compounds with the same name
Wikipedia - Template (C++)
Wikipedia - Template:Day -- Date
Wikipedia - Template:Decadebox/sandbox -- {{{1|{{PAGENAME
Wikipedia - Template:Disambiguation page short description -- Disambiguation page providing links to topics that could be referred to by the same search term|noreplace|pagetype = Disambiguation pages
Wikipedia - Template:Enzyme index -- index of enzymes associated with the same name
Wikipedia - Template:Format ISBN/doc -- Wikimedia template documentation subpage
Wikipedia - Template:Fungus common name -- index of fungi with the same common name|noreplace
Wikipedia - Template:Given name/sandbox -- Name list
Wikipedia - Template:Given name -- Name list
Wikipedia - Template:Group index -- List of entities which share a similar name|noreplace
Wikipedia - Template Haskell
Wikipedia - Template:Humorous essay -- Humorous Wikipedia essay|noreplace
Wikipedia - Template:Infobox album/sandbox -- {{#invoke:Plain text|main|{{#if:{{#invoke:string|match|{{{released|{{{release|
Wikipedia - Template:Infobox album -- {{#invoke:Plain text|main|{{#if:{{#invoke:string|match|{{{released|{{{release|
Wikipedia - Template:Infobox Arizona State Legislature district -- Legislative district in Arizona, United States
Wikipedia - Template:Infobox astronaut/sandbox -- 1={{a or an|{{#invoke:Plain text|main|{{{nationality|
Wikipedia - Template:Infobox Australian place/sandbox -- {{ #switch: {{lc:{{{type|
Wikipedia - Template:Infobox Australian place -- {{ #switch: {{lc:{{{type|
Wikipedia - Template:Infobox cat breed -- Infobox template for articles on cat breeds
Wikipedia - Template:Infobox chess opening -- Chess opening|noreplace
Wikipedia - Template:Infobox country at games -- Sporting event delegation|noreplace
Wikipedia - Template:Infobox dam -- Dam in {{delink|{{{location
Wikipedia - Template:Infobox Doctor Who episode/sandbox -- {{#invoke:String|match|s={{{started|{{{date|
Wikipedia - Template:Infobox Doctor Who episode -- {{#if:{{{started|{{{date|
Wikipedia - Template:Infobox dog breed -- Dog breed|noreplace
Wikipedia - Template:Infobox element/sandbox -- Chemical element with atomic number {{{number|28
Wikipedia - Template:Infobox element -- Chemical element with atomic number {{{number|
Wikipedia - Template:Infobox kana/sandbox -- Character of the Japanese writing system
Wikipedia - Template:Infobox kana -- Character of the Japanese writing system
Wikipedia - Template:Infobox musical interval -- musical interval
Wikipedia - Template:Infobox Nepalese film producer,choreographer and film maker. -- Nepalese film producer,choreographer and film maker (born 1988)
Wikipedia - Template:Infobox New York City Subway service -- New York City Subway service|noreplace
Wikipedia - Template:Infobox New York City Subway station/sandbox -- {{#switch:{{{type|
Wikipedia - Template:Infobox New York City Subway station -- {{#switch:{{{type|
Wikipedia - Template:Infobox NRHP/sandbox -- United States historic place|noreplace
Wikipedia - Template:Infobox NRHP -- United States historic place|noreplace
Wikipedia - Template:Infobox number -- Natural number|noreplace
Wikipedia - Template:Infobox professional wrestling team -- Professional wrestling {{#switch:{{lc:{{{type
Wikipedia - Template:Infobox road/sandbox -- {{Infobox road/shortdesc/{{Infobox road/meta/mask/country|{{{state|
Wikipedia - Template:Infobox roller coaster/sandbox -- Roller coaster
Wikipedia - Template:Infobox royalty/short description -- {{#invoke:String2|ucfirst|{{trim|{{#invoke:String|match|s={{delink|1={{{1|
Wikipedia - Template:Infobox song/sandbox -- {{year|{{wikidata|property|P577
Wikipedia - Template:Infobox song -- {{year|{{wikidata|property|P577
Wikipedia - Template:Infobox television station/sandbox -- Infobox template for television stations
Wikipedia - Template:Infobox UK legislation -- United Kingdom legislation|noreplace
Wikipedia - Template:Infobox Unicode block -- Unicode character block|noreplace
Wikipedia - Template:Infobox US Supreme Court case/sandbox -- United States Supreme Court case|noreplace
Wikipedia - Template:Infobox US Supreme Court case -- United States Supreme Court case|noreplace
Wikipedia - Template:Information page/sandbox -- sandbox|Wikipedia information page|noreplace|nocat={{{nocat|{{{demo|
Wikipedia - Template:Information page -- Wikipedia information page|noreplace
Wikipedia - Template:IPA key -- Wikipedia key to pronunciation of {{{language|{{SUBPAGENAME
Wikipedia - Template:Lake index -- list of lakes that share the same name
Wikipedia - Template:Locomotive index -- list of locomotives with the same or similar names
Wikipedia - Template matching
Wikipedia - Template:Media set index -- list of media-related articles with the same name
Wikipedia - Template:Medical resources/sandbox -- Displays important medical data that is not relevant to a general reader
Wikipedia - Template:Medical resources -- Displays important medical data that is not relevant to a general reader
Wikipedia - Template metaprogramming
Wikipedia - Template method pattern
Wikipedia - Template:Molecular formula index -- list of chemical structure articles associated with the same molecular formula
Wikipedia - Template:New language article -- <!--Put a one or two sentence description of the topic here.-->
Wikipedia - Template:Nickname/sandbox -- list of {{#if:{{{variety|
Wikipedia - Template:Nickname -- list of {{#if:{{{variety|
Wikipedia - Template:NZelectorateShortDesc -- Template:NZelectorateShortDesc
Wikipedia - Template:Plant common name -- list of plants with the same or similar names
Wikipedia - Template:Preloaddraft/SFFChildrensBook -- -- Template:Preloaddraft/SFFChildrensBook --
Wikipedia - Template processor -- Software designed to combine templates with a data model to produce result documents
Wikipedia - Template (programming)
Wikipedia - Template:River index -- list of rivers with the same or similar names
Wikipedia - Template:Road index -- list of roads or other routes with the same name
Wikipedia - Template:Set index article -- Index of articles associated with the same name|noreplace
Wikipedia - Template:Ship index/sandbox -- list of ships with the same or similar names
Wikipedia - Template:Ship index -- list of ships with the same or similar names
Wikipedia - Template:Sonnet -- poem by William Shakespeare
Wikipedia - Template:Sport index -- list of sports-related pages with the same or similar names
Wikipedia - Template:Storm index -- list of named storms that share the same or similar names
Wikipedia - Template:Surname/sandbox -- Surname list
Wikipedia - Template:Surname -- Surname list
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Wikipedia - Temple Hirst railway station -- Disused railway station in North Yorkshire, England
Wikipedia - Temple in Jerusalem -- A series of structures which were located on the Temple Mount in the Old City of Jerusalem
Wikipedia - Temple Israel (Memphis, Tennessee) -- Reform Jewish congregation in Memphis, Tennessee, US
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Wikipedia - Temple (LDS Church) -- Latter Day Saint movement place of worship
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Wikipedia - Temple Memorial Park -- Park in South Shields
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Wikipedia - Temple name
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Wikipedia - Temple Newsam -- Tudor-Jacobean house in Leeds, West Yorkshire, England
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Wikipedia - Temple of Claudius -- large ancient Roman temple in Rome, Italy
Wikipedia - Temple of Confucius, Qufu
Wikipedia - Temple of Confucius -- A temple for the veneration of Confucius and the sages and philosophers of Confucianism in Chinese folk religion and other East Asian religions
Wikipedia - Temple of Death
Wikipedia - Temple of Debod -- Ancient Egyptian temple
Wikipedia - Temple of Divus Augustus -- major temple in Rome built to commemorate Roman emperor, Augustus
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Wikipedia - Temple of Eshmun -- Ancient temple to the Phoenician god of healing in Lebanon
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Wikipedia - Temple of Janus (Autun) -- Romano-Celtic temple
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Wikipedia - Temple of Justice (Washington) -- Government building in Olympia, Washington, United States
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Wikipedia - Temple of King Dongmyeong -- Shamanistic temple
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Wikipedia - Temple of Literature, Hanoi
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Wikipedia - Temple of Mars in Clivo -- Temple of Mars in Rome
Wikipedia - Temple of Mercury (Puy de Dome) -- Romano-Celtic temple
Wikipedia - Temple of Music -- Temporary concert hall in Buffalo, New York, erected for the Pan-American Exposition in 1901, site of the murder of president William McKinley
Wikipedia - Temple of Olympian Zeus, Athens -- Ancient Greek temple in Athens
Wikipedia - Temple of Peace, Rome -- Temple dedicated to the goddess Pax in ancient Rome
Wikipedia - Temple of Portunus -- Roman temple in Rome
Wikipedia - Temple of Poseidon (Tainaron) -- Temple in Greece
Wikipedia - Temple of Proserpina -- Roman temple in Mtarfa, Malta
Wikipedia - Temple of Reason
Wikipedia - Temple of Seti I (Abydos) -- Archaeological site in Egypt
Wikipedia - Temple of Set -- Occult initiatory order founded in 1975
Wikipedia - Temple of the Inscriptions
Wikipedia - Temple of the Obelisks -- Temple in Byblos
Wikipedia - Temple of the Tooth
Wikipedia - Temple of the True Inner Light
Wikipedia - Temple of the Winged Lions -- Temple complex located in Petra, Jordan
Wikipedia - Temple of Understanding -- interfaith organization in New York City
Wikipedia - Temple of Venus and Roma -- Largest temple in Ancient Rome, 121 AD
Wikipedia - Temple of Zeus, Olympia
Wikipedia - TempleOS -- Biblical-themed operating system created by Terry A. Davis
Wikipedia - Temple (Paris)
Wikipedia - Templepatrick
Wikipedia - Temple Records (1978 UK label) -- British record label
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Wikipedia - Temple Run 2 -- Temple Run 2
Wikipedia - Temple Run (series) -- Endless runner video game series
Wikipedia - Temple Run -- 2011 3D endless runner video game
Wikipedia - Temple Scroll
Wikipedia - Temple Sinai (Oakland, California) -- Reform Jewish synagogue in California, United States of America
Wikipedia - Temples of modern India -- Political phrase
Wikipedia - Temple Sowerby railway station -- Former railway station in Westmorland, England
Wikipedia - Temple Stakes -- Flat horse race in Britain
Wikipedia - Temple Stanyan -- British writer, historian (1675-1752)
Wikipedia - Temples
Wikipedia - Temple tank -- Wells or reservoirs built as part of the temple complex near Indian temples
Wikipedia - Templeton College, Oxford -- former college of the University of Oxford
Wikipedia - Templeton Foundation Press
Wikipedia - Templeton Foundation
Wikipedia - Templeton Fox -- 20th-century American actress
Wikipedia - Templetonia stenophylla -- Species of plant
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Wikipedia - Templeton Prize
Wikipedia - Temple Tower -- 1930 film by Donald Gallaher
Wikipedia - Temple tube station -- London Underground station
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Wikipedia - Temple University station -- SEPTA railway station
Wikipedia - Temple University -- Public research university in Philadelphia, United States
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Wikipedia - Tempo (Exo song) -- 2018 single by Exo
Wikipedia - Tempo (film) -- 2003 film by Eric Styles
Wikipedia - Tempo (Margaret song) -- 2019 single by Margaret
Wikipedia - Tempo Networks -- Caribbean television channel
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Wikipedia - Temporal cortex
Wikipedia - Temporal database -- Database that stores information relating to past, present and future time
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Wikipedia - Temporal dynamics of music and language
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Wikipedia - Temporal finitism
Wikipedia - Temporal information retrieval
Wikipedia - Temporalis
Wikipedia - Temporalities
Wikipedia - Temporality
Wikipedia - Temporal Key Integrity Protocol
Wikipedia - Temporal lobe epilepsy -- Chronic focal seizure disorder
Wikipedia - Temporal lobe necrosis
Wikipedia - Temporal lobe -- One of the four lobes of the mammalian brain
Wikipedia - Temporal logic in finite-state verification
Wikipedia - Temporal Logic of Actions
Wikipedia - Temporal logic of actions
Wikipedia - Temporal logic
Wikipedia - Temporal masking
Wikipedia - Temporal multithreading
Wikipedia - Temporal network -- Network whose links change over time
Wikipedia - Temporal paradox
Wikipedia - Temporal parts
Wikipedia - Temporal part
Wikipedia - Temporal power of the Holy See -- Political and secular governmental activity of the popes of the Roman Catholic Church
Wikipedia - Temporal power of the popes
Wikipedia - Temporal power (Papal)
Wikipedia - Temporal power (papal)
Wikipedia - Temporal scales -- Type of scales on reptiles
Wikipedia - Temporal single-system interpretation
Wikipedia - Temporal typography -- Typography that appears to move or change over time
Wikipedia - Tempora mutantur -- Latin adage
Wikipedia - Tempo (rapper) -- Puerto Rican rapper
Wikipedia - Temporary Autonomous Zone
Wikipedia - Temporary Beauty -- 1982 song by Graham Parker
Wikipedia - Temporary file
Wikipedia - Temporary folder
Wikipedia - Temporary Generation North -- Gas turbine power station
Wikipedia - Temporary gentlemen -- Lowerclass British commissioned officers
Wikipedia - Temporary Like Achilles -- Song by Bob Dylan
Wikipedia - Temporary Marriage -- 1923 film directed by Lambert Hillyer
Wikipedia - Temporary Paradise -- 1981 film
Wikipedia - Temporary protected status
Wikipedia - Temporary protection visa -- Australian visa category
Wikipedia - Temporary Provisions against the Communist Rebellion -- Constitutional amendments to the Constitution of the Republic of China
Wikipedia - Temporary Release -- 2007 film
Wikipedia - Temporary residency in Canada -- Canadian legal status
Wikipedia - Temporary Things Taking Up Space -- 2018 EP by Dead Sara
Wikipedia - Temporary use -- A time-limited use of constructed facilities
Wikipedia - Temporary work
Wikipedia - Tempora -- GCHQ-operated Internet and telephone surveillance system
Wikipedia - Tempore -- Period during which a person whose exact lifespan is unknown was known to have been alive or active
Wikipedia - Temporomandibular joint disease
Wikipedia - Temporomandibular joint dysfunction
Wikipedia - Temporomandibular joint -- Joints connecting the jawbone to the skull
Wikipedia - Temporoparietal junction -- Area of the brain where the temporal and parietal lobes meet
Wikipedia - Tempo! Tempo! -- 1929 film
Wikipedia - Tempo TV -- Defunct private Greek TV channel
Wikipedia - Tempo (typeface) -- Geometric sans-serif typeface
Wikipedia - Tempo -- Musical concept indicating to the speed of interpretation
Wikipedia - Tempoyak -- Malay condiment made from fermented durian
Wikipedia - Tempsford railway station -- Former railway station in Bedfordshire, England
Wikipedia - Temptation (1915 film) -- 1915 film
Wikipedia - Temptation (1923 film) -- 1923 film by Edward LeSaint
Wikipedia - Temptation (1929 film) -- 1929 film
Wikipedia - Temptation (1935 film) -- US 1935 film
Wikipedia - Temptation: Confessions of a Marriage Counselor -- Film by Tyler Perry
Wikipedia - Temptation (Heaven 17 song) -- 1983 single by Heaven 17
Wikipedia - Temptation in the Summer Wind -- 1972 film
Wikipedia - Temptation Island (TV series) -- American reality television program
Wikipedia - Temptation of Christ
Wikipedia - Temptation of Saint Anthony in visual arts
Wikipedia - Temptation of St. Thomas (Velazquez) -- Painting by Diego Velazquez
Wikipedia - Temptation of Wife (2012 TV series) -- Philippine television series
Wikipedia - Temptations of a Shop Girl -- 1927 film by Tom Terriss
Wikipedia - Temptations of Christ
Wikipedia - Temptation's Workshop -- 1932 film
Wikipedia - Temptation
Wikipedia - Tempted (film) -- 2001 film by Bill Bennett
Wikipedia - Tempted (TV series) -- 2018 South Korean television series
Wikipedia - Tempura Kidz -- Japanese musical group
Wikipedia - Tempura -- Japanese dish of battered deep-fried fish or vegetables
Wikipedia - Tempus fugit
Wikipedia - Tempus Fugue-it -- Jazz composition by Bud Powell
Wikipedia - Tenmusu -- Japanese rice ball filled with tempura shrimp
Wikipedia - Tennessee Temple Academy -- Former private school in Tennessee, United States
Wikipedia - Tenth Avenue North -- American contemporary Christian band
Wikipedia - Ten Thousand Buddhas Monastery -- Hong Kong Buddhist temple
Wikipedia - Tent -- Temporary building which can be easily dismantled and which is portable
Wikipedia - Terri Te Tau -- New Zealand contemporary artist and writer
Wikipedia - Terrorist Asset-Freezing (Temporary Provisions) Act 2010 -- British statute
Wikipedia - Terry A. Davis -- American computer programmer, creator of TempleOS
Wikipedia - Terry Tempest Williams -- American writer
Wikipedia - Texas Cherokees -- Cherokee people who lived temporarily in what is now Texas
Wikipedia - Texte zur Kunst -- German contemparary art magazine
Wikipedia - Text Template Transformation Toolkit
Wikipedia - Texture (music) -- Way in which tempo, melody, and harmony are combined in a musical composition
Wikipedia - Thagamthirtthapurisvarar Temple, Eraiyur -- Temple in Tamil Nadu, India
Wikipedia - Thai temple art and architecture
Wikipedia - Thatta Thattaha Maha Bawdi Pagoda -- Buddhist temple in Myanmar
Wikipedia - The Archers -- British radio soap opera; a contemporary drama in a rural setting
Wikipedia - The Artistic Temperament -- 1919 film
Wikipedia - The Belonging Co -- American contemporary worship band
Wikipedia - The Burning of the Red Lotus Temple -- 1928 film by Zhang Shichuan
Wikipedia - The City of Temptation -- 1925 film
Wikipedia - The Cooper Temple Clause -- Band that plays alternative rock
Wikipedia - The Cover Girls -- American contemporary R&B group
Wikipedia - The Cub Reporter's Temptation -- 1913 film
Wikipedia - The Destroying Angel and Daemons of Evil Interrupting the Orgies of the Vicious and Intemperate -- 1832 painting by William Etty
Wikipedia - The Effects of Intemperance -- Painting by the Dutch painter Jan Steen
Wikipedia - Thee Temple ov Psychick Youth -- Network of occultists and Chaos Magic practitioners
Wikipedia - The Finding of the Saviour in the Temple -- Painting by William Holman Hunt
Wikipedia - The Golden Temple (film) -- 2012 documentary film
Wikipedia - The Good Girls (group) -- American contemporary R&B group
Wikipedia - The Great Temptation -- 1952 film
Wikipedia - The Green Temptation -- 1922 film by William Desmond Taylor
Wikipedia - The Hour of Temptation -- 1936 film
Wikipedia - The Last Tempest -- 1976 film
Wikipedia - The Last Temptation of Christ (film) -- 1988 film directed by Martin Scorsese
Wikipedia - The Last Temptation of Christ (novel) -- 1955 historical novel by Nikos Kazantzakis
Wikipedia - The Last Temptation of Christ
Wikipedia - The Mammals -- American contemporary folk rock band
Wikipedia - The Masque of the Inner Temple and Gray's Inn -- Play written by Francis Beaumont
Wikipedia - The Memorable Masque of the Middle Temple and Lincoln's Inn -- Play written by George Chapman
Wikipedia - The Mind of Adolf Hitler -- WW2 American attempt to psychoanalyse Hitler
Wikipedia - The Mock Tempest -- 1674 play by Thomas Duffet
Wikipedia - Theodicy -- Theological attempt to resolve the problem of evil
Wikipedia - The 3enwiki 47enwiki 48enwiki 49enwiki do enwiki-20210101-pages-articles-multistream.xml enwiki-20210101-pages-articles-multistream.xml.bz2 enwiki-20210201-pages-articles-multistream-index.txt.bz2 enwiki_2nd enwiki_firsttrim rlist tempc wiki_desc2 wl_wiki of the Mothers
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Wikipedia - The Printworks (Manchester) -- Contemporary entertainment venue in a former newspaper printing factory in Manchester, England
Wikipedia - The Right Temptation -- 2001 film by Lyndon Chubbuck
Wikipedia - Thermal amplitude -- Temperature range in which cold autoantibodies can bind to antigens
Wikipedia - Thermal energy -- Energy that is measured by temperature
Wikipedia - Thermal expansion -- The tendency of matter to change volume in response to a change in temperature
Wikipedia - Thermal pollution -- Water temperature changes resulting in degraded water quality
Wikipedia - Thermistor -- Type of resistor whose resistance varies with temperature
Wikipedia - Thermobaric weapon -- Explosive that uses oxygen from the surrounding air to generate a high-temperature explosion
Wikipedia - Thermocline -- A distinct layer in a large body of fluid in which temperature changes more rapidly with depth than it does in the layers above or below
Wikipedia - Thermodynamics -- Physics of heat, work, and temperature
Wikipedia - Thermodynamic temperature -- Absolute measure of temperature
Wikipedia - Thermoelectric effect -- Direct conversion of temperature differences to electric voltage and vice versa
Wikipedia - Thermometer -- Device to measure temperature
Wikipedia - Thermophile -- Organism that thrives at relatively high temperatures
Wikipedia - Thermoregulation -- Ability of an organism to keep its body temperature within certain boundaries
Wikipedia - Thermoscope -- Old version of modern thermometer that measures the heat by both temperature and pressure.
Wikipedia - Thermostad -- A homogeneous layer of oceanic waters in terms of temperature, it is defined as a relative minimum of the vertical temperature gradient
Wikipedia - Thermostat -- Component which maintains a setpoint temperature
Wikipedia - The Rude Boys -- American contemporary R&B group
Wikipedia - The Saint (Simon Templar) -- Fictional character invented by Leslie Charteris
Wikipedia - The Satanic Temple -- American religion promoting the separation of church and state
Wikipedia - The Sirius Mystery -- Pseudoarchaeology book by Robert K. G. Temple
Wikipedia - The Story of Temple Drake -- 1933 film by Stephen Roberts
Wikipedia - The Temperance FM-CM-*te -- 1932 film
Wikipedia - The Temper Trap -- Australian band
Wikipedia - The Tempest (1908 film)
Wikipedia - The Tempest (1911 film) -- 1911 American one-reel silent film directed by Edwin Thanhouser
Wikipedia - The Tempest (1960 film)
Wikipedia - The Tempest (1963 film)
Wikipedia - The Tempest (1979 film)
Wikipedia - The Tempest (1998 film)
Wikipedia - The Tempest (2010 film) -- 2010 film directed by Julie Taymor
Wikipedia - The Tempest (Dryden and D'Avenant play)
Wikipedia - The Tempest (Hebald) -- outdoor bronze sculpture in Central Park
Wikipedia - The Tempest (media company) -- Internet media and entertainment company
Wikipedia - The Tempest (opera)
Wikipedia - The Tempestry Project -- Arts project promoting climate change awareness
Wikipedia - The Tempest (Sibelius) -- Work by Jean Sibelius
Wikipedia - The Tempest (Smith) -- Opera by composer John Christopher Smith
Wikipedia - The Tempest (Sullivan) -- Suite of incidental music for Shakespeare's play composed by Arthur Sullivan
Wikipedia - The Tempest (Tchaikovsky) -- symphonic poem in F minor by Pyotr Ilyich Tchaikovsky
Wikipedia - The Tempest -- Play by William Shakespeare
Wikipedia - The Temple at Thatch -- Unpublished novel by Evelyn Waugh
Wikipedia - The Temple News -- Student-run weekly newspaper at Temple University
Wikipedia - The Temple of Dawn -- 1970 novel by Yukio Mishima
Wikipedia - The Temple of Dusk -- 1918 film by James Young
Wikipedia - The Temple of Elemental Evil (video game)
Wikipedia - The Temple of Elemental Evil
Wikipedia - The Temple of Fame
Wikipedia - The Temple of Juno in Agrigento -- Painting by Caspar David Friedrich
Wikipedia - The Temple of My Familiar -- Novel by Alice Walker
Wikipedia - The Temple of Shadows -- 1927 film
Wikipedia - The Temple of Venus (film) -- 1923 film directed by Henry Otto
Wikipedia - The Temporary Widow -- 1930 film
Wikipedia - The Temptation of Carlton Earle -- 1923 film
Wikipedia - The Temptation of Saint Anthony (Flaubert)
Wikipedia - The Temptation of Saint Anthony (Savoldo) -- C. 1521 painting by Girolamo Savoldo
Wikipedia - The Temptation of Saint Jerome -- Painting by Girolamo Savoldo
Wikipedia - The temptation of St. Anthony in visual arts
Wikipedia - The Temptation of St Anthony (Schongauer)
Wikipedia - The Temptation of St Anthony (Utrecht) -- Painting by a follower of Jheronimus Bosch
Wikipedia - The Temptation of St. Tony -- 2009 film
Wikipedia - The Temptations (miniseries) -- 1998 television miniseries by Allan Arkush
Wikipedia - The Temptations -- American rhythm and blues group
Wikipedia - The Temptress (1920 film) -- 1920 film
Wikipedia - The Temptress -- 1926 film by Mauritz Stiller, Fred Niblo
Wikipedia - The Toxic Avenger Part III: The Last Temptation of Toxie -- 1989 film by Michael Herz, Lloyd Kaufman
Wikipedia - The Way Steel Was Tempered -- 1988 film
Wikipedia - The Way You Do the Things You Do -- 1964 single by The Temptations
Wikipedia - The Well-Tempered Clavier -- Collection of keyboard music by J.S. Bach
Wikipedia - The Winning of Sally Temple -- 1917 film by George Melford
Wikipedia - The Woman Tempted -- 1926 film
Wikipedia - Thian Hock Keng -- Mazu temple in Singapore
Wikipedia - Thinking in Pictures -- Book written and largely edited by Temple Grandin
Wikipedia - Third Crusade -- Attempt by European leaders to reconquer the Holy Land from Saladin
Wikipedia - Third Eye Centre -- Contemporary arts centre in Glasgow
Wikipedia - Third Temple -- Hypothetical rebuilt Jewish Temple
Wikipedia - Thiruevvul -- Hindu temple of Vishnu in Thiruvallur, India
Wikipedia - Thirumangalam Sree Maha Vishnu Siva Temple -- Hindu temple in India
Wikipedia - Thirumittakode Anchumoorthi Temple -- Hindu temple in Kerala
Wikipedia - Thirunakkara Sree Mahadevar Temple, Kottayam -- Temple of Lord Shiva in Kerala, India
Wikipedia - Thiruvambadi Sri Krishna Temple
Wikipedia - Thiruvatta Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - This too shall pass -- Adage reflecting on the temporary nature, or ephemerality, of the human condition
Wikipedia - Thomas Holliday Barker -- English temperance advocate and vegetarian
Wikipedia - Thottuva Dhanwanthari temple -- Hindu temple in Kerala, India
Wikipedia - Thrichattukulam Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - Thrikkariyoor Mahadeva Temple -- Hindu temple in India
Wikipedia - Thrikkunnathu Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - Thrippalur Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - Tianmen Temple -- Temple in Changhua County, Taiwan
Wikipedia - Tidal flooding -- The temporary inundation of low-lying areas during exceptionally high tide events
Wikipedia - Tienen Mithraeum -- 3rd c. Mithraic temple near Tienen, Belgium
Wikipedia - Tiger Cave Temple -- Buddhist temple north-northeast of Krabi, Thailand
Wikipedia - Tikal Temple I
Wikipedia - Tilla Jogian -- Abandoned Hindu temple complex
Wikipedia - Till I'm Gone -- 2011 single by Tinie Tempah
Wikipedia - Timed propositional temporal logic
Wikipedia - Timeline of low-temperature technology
Wikipedia - Timeline of temperature and pressure measurement technology
Wikipedia - Tinie Tempah -- British rapper, singer and entrepreneur
Wikipedia - Tirta Empul -- Balinese Hindu temple in Indonesia
Wikipedia - Tirttanakiri Sivakozhundeesvarar Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Tiruchopuram Mangalapureeswarar Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Tirukamesvarar Temple, Ponnur -- Temple in Tamil Nadu, India
Wikipedia - Tirukkandalam Sivanandeswarar Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Tirumala Venkateswara Temple
Wikipedia - Tiruneivanai Swarnakadeswarar Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Tirunettur Mahadeva Temple -- Hindu temple in India
Wikipedia - Tirutturaiyur Sishtagurunatheswarar Temple -- Hindu temple in Tamil Nadu, India
Wikipedia - Tiruverkadu Devi Karumariamman Temple -- Hindu temple in Chennai, Tamil Nadu, India
Wikipedia - TM-aM-;M-^Knh Xa Trung TM-CM-"m -- Vietnamese temple
Wikipedia - TM-CM-"y An Temple -- Buddhist temple in southern Vietnam
Wikipedia - TM-EM-^MshM-EM-^M-ji -- HM-EM-^MjM-EM-^M clan's family temple
Wikipedia - Tokiori - Dobras do Tempo -- 2013 film directed by Paulo Pastorelo
Wikipedia - Tongdosa -- Temple
Wikipedia - Tony Ameneiro -- Australian contemporary visual artist
Wikipedia - Tony Cokes -- US contemporary artist
Wikipedia - Tracheotomy -- Temporary surgical incision to create an airway into the trachea
Wikipedia - Tradruk Temple
Wikipedia - Traffic guard -- Person who directs traffic through a construction site or other temporary traffic control zone
Wikipedia - Trailer park -- Temporary or permanent area for mobile homes
Wikipedia - Trainer and Temptress -- 1925 film
Wikipedia - Transient global amnesia -- Temporary disruption of short-term memory
Wikipedia - Transverse temporal gyrus -- Gyrus of the primary auditory cortex of the brain
Wikipedia - Trash (computing) -- Temporary storage for deleted files
Wikipedia - Tridrepana septempunctata -- Species of hook-tip moth
Wikipedia - Trilokanathar Temple, Irumpudhalai -- Temple in Tamil Nadu, India
Wikipedia - Trio La Milpa -- contemporary oboe trio
Wikipedia - Triple M Mackay & The Whitsundays -- Adult contemporary radio station in Mackay, Queensland
Wikipedia - Triple M Newcastle -- Adult contemporary radio station in Newcastle, New South Wales
Wikipedia - Triple M Townsville -- Adult contemporary radio station in Townsville, Queensland
Wikipedia - Trithala Maha Siva Temple -- Hindu temple in Kerala, India
Wikipedia - Tropical Atlantic SST Dipole -- cross-equatorial sea surface temperature pattern that appears dominant on decadal timescales
Wikipedia - Tropical Atlantic -- Marine realm covering both sides of the Atlantic between the temperate realms
Wikipedia - Tropical instability waves -- A phenomenon in which the interface between areas of warm and cold sea surface temperatures near the equator form a regular pattern of westward-propagating waves
Wikipedia - Tua Pek Kong Temple, Kuching -- Chinese temple in Kuching, Malaysia
Wikipedia - Tua Pek Kong Temple, Miri -- Chinese temple in Miri, Malaysia
Wikipedia - Tufa -- Porous limestone rock formed when carbonate minerals precipitate out of ambient temperature water
Wikipedia - Tundra -- Biome where plant growth is hindered by cold temperatures
Wikipedia - Turin Civic Gallery of Modern and Contemporary Art -- Modern and contemporary art museum in Turin, Italy
Wikipedia - Twelve Contemplations -- Twelve mental reflections that a Jain ascetic and a practitioner should repeatedly engage in
Wikipedia - Two Men Contemplating the Moon
Wikipedia - Tyler School of Art and Architecture -- School at Temple University
Wikipedia - Udayagiri Caves -- Early 5th century Hindu cave temples in Madhya Pradesh
Wikipedia - Udayamperoor Ekadasi Perumthrikovil Temple -- Hindu temple in India
Wikipedia - Udupi Krishna Temple
Wikipedia - Udvada Atash Behram -- Zoroastrian fire temple at Udvada, Gujarat, India
Wikipedia - Ugratara Devalaya -- Temple in India
Wikipedia - UHTREX -- American Ultra-High Temperature Reactor Experiment (1959-1971)
Wikipedia - UK miners' strike (1984-85) -- Major industrial action to shut down the British coal industry in an attempt to prevent colliery closures
Wikipedia - Ultra-high-temperature metamorphism -- Crustal metamorphism with temperatures exceeding 900 M-BM-0C
Wikipedia - Ultra-high-temperature processing -- food sterilization process
Wikipedia - Uluwatu Temple -- Balinese Hindu temple in Indonesia
Wikipedia - Uma Aventura no Tempo -- 2007 film directed by Mauricio de Sousa
Wikipedia - Umar Farouk Abdulmutallab -- Nigerian attempted bomber incarcerated in a US federal prison
Wikipedia - United Pursuit -- American contemporary worship music band
Wikipedia - Universal Darwinism -- An attempt to expand the application of Darwinian evolutionary theory to other fields
Wikipedia - Urban contemporary gospel -- Gospel music genre
Wikipedia - Urban contemporary -- Music genre
Wikipedia - Urumanathar Temple, Perungalur -- Hindu temple in Tamil Nadu, India
Wikipedia - User talk:DGG/temparchive
Wikipedia - USP Controlled Room Temperature -- Pharmaceutical storage guideline
Wikipedia - Uthrapathisvarar Temple, Keelakadambur -- Temple in Tamil Nadu, India
Wikipedia - Vadakkunnathan Temple
Wikipedia - Vadathirthesvarar Temple, Andanallur -- Temple in Tamil Nadu, India
Wikipedia - Vahisvaramudayar Temple, Malayadipatti -- Hindu temple in Tamil Nadu, India
Wikipedia - Vaidyanath Jyotirlinga -- Hindu temple
Wikipedia - Valerie Solanas -- American radical feminist, author, stalker and attempted murderer
Wikipedia - Vallakottai Subramaniyaswami temple -- Hindu temple in Vallakottai, Tamil Nadu, India
Wikipedia - Valle dei Templi -- Archaeological site
Wikipedia - Valley of the Temples Memorial Park -- Memorial park located on the windward (eastern) side of the Hawaiian island of OM-JM-;ahu
Wikipedia - Valmiki Ashram -- Hindu temple in Nepal
Wikipedia - Vamana Temple, Khajuraho -- Building in India
Wikipedia - Vapor -- A substances in the gas phase at a temperature lower than its critical point
Wikipedia - Varahanatha Temple -- Hindu temple dedicated to the god Varaha in India
Wikipedia - Varaha Temple, Khajuraho -- Temple in India
Wikipedia - Varahi Deula, Chaurasi -- Hindu temple of goddess Varahi in Chaurasi, India
Wikipedia - Variadic template
Wikipedia - Veeramakaliamman Temple, Perambur -- Tmple in Perambur, tamil nadu, india
Wikipedia - Veeranimangalam Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - Vellayani Devi Temple -- Bhadrakali Devi Temple
Wikipedia - Velloor Perunthatta Siva Temple -- Hindu temple in India
Wikipedia - Velorvattom Sri Mahadeva Temple -- Hindu temple in India
Wikipedia - Venkateswara Temple, Tirumala -- Hindu temple in Andhra Pradesh, India
Wikipedia - Venugopala Swamy Temple -- Hindu temple near Krishna Raja Sagara, Karnataka, India
Wikipedia - Vere Temple -- British artist
Wikipedia - Very-high-temperature reactor -- Type of nuclear reactor that operates at unusually high temperatures as part of normal operation
Wikipedia - Vetiver (band) -- Band that plays contemporary folk music
Wikipedia - Viena expedition -- Attempt by Finnish volunteers to annex White Karelia in 1918
Wikipedia - Vijaya Natheswarar Temple, Thiruvijayamangai -- Hindu temple in Tamil Nadu, India.
Wikipedia - Village lock-up -- Historic building once used for the temporary detention of people
Wikipedia - Vilwadrinatha Temple -- | Hindu temple in Kerala
Wikipedia - Vimala Temple -- Temple
Wikipedia - Vimana (architectural feature) -- Tower above the sanctum in Hindu temples
Wikipedia - Vishalakshi Temple -- Hindu goddess temple in Varanasi, India
Wikipedia - Vision Electronic Recording Apparatus -- Attempt by the BBC to record television onto magnetic tape
Wikipedia - Visual temporal attention
Wikipedia - Visvanathar Temple, Kunniyur -- Hindu temple in Tiruvarur district
Wikipedia - Vithal Dayaji Temple, Sulewadi -- Hindu temple in Sulewadi near Piliv, Maharashtra, India
Wikipedia - Vithoba Temple, Pandharpur
Wikipedia - Vladimir Arutyunian -- 21st-century Georgian attempted assassin
Wikipedia - Vladimir Begma -- Russian contemporary artist
Wikipedia - Volcanic winter -- Temperature anomaly event caused by a volcanic eruption
Wikipedia - Volta (Cirque du Soleil) -- Contemporary circus show
Wikipedia - Vrindavan Chandrodaya Mandir -- Hindu temple under construction in Vrindavan, India
Wikipedia - Vyagrapurisvarar Temple, Thaplampuliyur -- Temple in Tamil Nadu, India
Wikipedia - WAKS -- Contemporary hit radio station in Akron, Ohio, serving Cleveland
Wikipedia - WAKW -- Contemporary Christian music radio station in Cincinnati
Wikipedia - WALC -- Contemporary Christian radio station in Charleston, South Carolina
Wikipedia - WALK-FM -- Hot adult contemporary radio station in Patchogue, New York
Wikipedia - Walter Giardino Temple -- Argentinian musical project
Wikipedia - Wangheungsa -- National temple of the kingdom Baekje
Wikipedia - Wang Saen Suk -- Buddhist temple located in Bang Saen city, Chonburi province, Thailand
Wikipedia - Wang Tiande -- Chinease contemporary artist
Wikipedia - WAPE-FM -- Contemporary hit radio station in Jacksonville, Florida
Wikipedia - War Heroes (comics) -- Six issue war comic set in an alternative contemporary timeline by Mark Miller
Wikipedia - Warm-blooded -- Animal species that can maintain a body temperature higher than their environment
Wikipedia - Warming stripes -- Data visualization graphics of long-term trends of annual temperature anomalies
Wikipedia - Warm milk -- Milk heated above room temperature
Wikipedia - War of the Second Coalition -- Attempt to contain or eliminate Revolutionary France
Wikipedia - Washing and anointing -- Temple ordinance practiced by LDS Church
Wikipedia - Washington D.C. Temple -- 18th constructed and 16th operating temple of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Washitaw Nation -- Group associated with the Moorish Science Temple of America
Wikipedia - Wat Arun -- Buddhist temple in central Bangkok, Thailand
Wikipedia - Wat Bamphen Chin Phrot -- Buddhist temple in Thailand
Wikipedia - Wat Bang Oi Chang -- Buddhist temple in Nonthaburi, Thailand
Wikipedia - Wat Bophit Phimuk -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Borom Niwat -- Buddhist temple in Thailand
Wikipedia - Wat Buppharam, Trat -- Buddhist temple in Thailand
Wikipedia - Wat Chaloem Phra Kiat Worawihan -- Buddhist temple in Nonthaburi, Thailand
Wikipedia - Wat Champa -- Thai Buddhist temple in Bangkok
Wikipedia - Wat Chomphuwek -- Buddhist temple in Thailand
Wikipedia - Water Temple (Ocarina of Time) -- Fictional location in The Legend of Zelda
Wikipedia - Wat Kanmatuyaram -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Koei Chai Nuea (Borommathat) -- Historic temple in Koei Chai, Thailand
Wikipedia - Wat Paknam Bhasicharoen -- Thai Buddhist temple, origin of Dhammakaya Movement and represented in Supreme Sangha Council
Wikipedia - Wat Pa Maha Chedi Kaew -- Buddhist temple made of bottles in Khun Han district, Sisaket province, Thailand
Wikipedia - Wat Pa Phu Kon -- Buddhist temple in Thailand
Wikipedia - Wat Pathum Khongkha -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Phanan Choeng -- Buddhist temple in Ayutthaya, Thailand
Wikipedia - Wat Phet Samut Worawihan -- Buddhist temple in Thailand
Wikipedia - Wat Phrachao Ong Dam -- Ruined temple in Thailand
Wikipedia - Wat Phra Dhammakaya -- Thai Buddhist temple
Wikipedia - Wat Phra Kaew -- Royal temple complex in Bangkok, Thailand
Wikipedia - Wat Phra That Doi Suthep -- Thai Buddhist temple
Wikipedia - Wat Pradu Chimphli -- Buddhist temple in Thailand
Wikipedia - Wat Prayurawongsawat -- 19th-century Buddhist temple complex in Bangkok, Thailand
Wikipedia - Wat Ratchapradit -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Samian Nari -- Temple in Bangkok, Thailand
Wikipedia - Wat Sitaram -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Tha Luang -- Buddhist temple in Thailand
Wikipedia - Wat -- Type of Buddhist and Hindu temple
Wikipedia - Wat Zom Khum -- Buddhist temple in Myanmar
Wikipedia - WAY-FM Network -- American contemporary Christian music radio network
Wikipedia - WBAE (AM) -- Soft adult contemporary radio station in Portland, Maine, United States
Wikipedia - WBBM-FM -- Contemporary hit radio station in Chicago
Wikipedia - WBDX -- Contemporary Christian radio station in Trenton, Georgia
Wikipedia - WBEB -- Adult contemporary radio station in Philadelphia
Wikipedia - WBQT (FM) -- Rhythmic contemporary radio station in Boston
Wikipedia - WCLM (AM) -- Spanish-language adult contemporary radio station in Laurel, Maryland, U.S.
Wikipedia - WDAS-FM -- Urban adult contemporary radio station in Philadelphia
Wikipedia - WDFM (FM) -- Adult contemporary radio station in Defiance, Ohio
Wikipedia - WDJQ -- Contemporary hit radio station in Alliance, Ohio
Wikipedia - WDKX -- Urban contemporary radio station in Rochester, New York
Wikipedia - WDOK -- Adult contemporary radio station in Cleveland
Wikipedia - WDVI -- Hot adult contemporary radio station in Rochester, New York
Wikipedia - Web cache -- Mechanism for the temporary storage (caching) of web documents
Wikipedia - Web template system
Wikipedia - WEJZ -- Adult contemporary radio station in Jacksonville, Florida
Wikipedia - Wendy Red Star -- Native American contemporary artist
Wikipedia - Wet-bulb temperature -- Temperature read by a thermometer covered in water-soaked cloth
Wikipedia - WEZI (FM) -- Adult contemporary radio station in Jacksonville, Florida
Wikipedia - WFBC-FM -- Contemporary hit radio station in Greenville, South Carolina
Wikipedia - WFEZ (FM) -- Adult contemporary radio station in Miami
Wikipedia - WFFH -- Contemporary Christian radio station in Smyrna, Tennessee
Wikipedia - WFGW -- Contemporary Christian radio station in Norris-Knoxville, Tennessee
Wikipedia - WFHM-FM -- Contemporary Christian music radio station in Cleveland
Wikipedia - WFLC -- Contemporary hit radio station in Miami
Wikipedia - WFLM -- Urban adult contemporary radio station in White City, Florida, United States
Wikipedia - WFSH-FM -- Contemporary Christian music radio station in Athens, Georgia, United States
Wikipedia - WGCI-FM -- Urban contemporary radio station in Chicago
Wikipedia - Whataboutism -- Formal fallacy that attempts to discredit an opponent's position by charging them with hypocrisy without directly refuting or disproving their argument
Wikipedia - What's past is prologue -- quotation from The Tempest
Wikipedia - Wheeler-DeWitt equation -- A field equation, part of a theory that attempts to combine quantum mechanics and general relativity
Wikipedia - WHHL -- Urban contemporary radio station in Hazelwood-St. Louis, Missouri
Wikipedia - White Cloud Temple
Wikipedia - WHTZ -- Contemporary hit radio station in New York
Wikipedia - WHUR-FM -- Urban adult contemporary radio station in Washington, D.C.
Wikipedia - Wikipedia:AutoWikiBrowser/Template redirects -- Documentation of AWB about template renaming
Wikipedia - Wikipedia:Citation templates -- Wikimedia guide on citation templates
Wikipedia - Wikipedia:Content assessment/B-Class criteria -- Wikimedia template
Wikipedia - Wikipedia:Don't template the regulars -- Wikipedia essay
Wikipedia - Wikipedia:Selected anniversaries/November 15 -- Wikimedia template
Wikipedia - Wikipedia:Selected anniversaries/October 17 -- Wikimedia template
Wikipedia - Wikipedia:TemplateData/Tutorial -- Wikimedia project gadget tutorial
Wikipedia - Wikipedia:Template documentation -- Wikimedia page about template documentation
Wikipedia - Wikipedia:Template editor -- Wikipedia user right
Wikipedia - Wikipedia:Template index/Maintenance -- Wikipedia project page
Wikipedia - Wikipedia:Template index/User talk namespace -- List of template messages for user talk pages
Wikipedia - Wikipedia:Template namespace -- Type of page within Wikimedia
Wikipedia - Wikipedia:Template sandbox and test cases -- Template how-to guide
Wikipedia - Wikipedia:TemplateStyles -- Wikimedia project guideline for TemplateStyles
Wikipedia - Wikipedia:Templates -- Wikimedia pages embedded (transcluded) into other pages to allow repeated information
Wikipedia - Wikipedia:WikiProject Christian music/Contemporary Christian music -- Sub-project of WikiProject Christian music
Wikipedia - Wikipedia:WikiProject Classical music/Contemporary music task force -- Sub-project of WikiProject Classical music
Wikipedia - Wikipedia:WikiProject Inline Templates -- Subject-area collaboration
Wikipedia - Wikipedia:WikiProject Templates -- Templates collaboration
Wikipedia - Wikipedia:Wrapper templates -- How-to guide
Wikipedia - Wilderness hut -- Simple shelter or hut for temporary accommodation outside built-up areas
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Tinie Tempah ::: Born: November 7, 1988; Occupation: Rapper;
Juno Temple ::: Born: July 21, 1989; Occupation: Actress;
Shirley Temple ::: Born: April 23, 1928; Died: February 10, 2014; Occupation: Film actress;
John Templeton ::: Born: November 29, 1912; Died: July 8, 2008; Occupation: Investor;
Ai Weiwei ::: Born: August 28, 1957; Occupation: Contemporary artist;
Terry Tempest Williams ::: Born: September 8, 1955; Occupation: Author;
Arna Bontemps ::: Born: October 13, 1902; Died: June 4, 1973; Occupation: Poet;
Eric Temple Bell ::: Born: February 7, 1883; Died: December 21, 1960; Occupation: Mathematician;
Henry John Temple, 3rd Viscount Palmerston ::: Born: October 20, 1784; Died: October 8, 1865; Occupation: Former Foreign Secretary;
Charles Templeton ::: Born: October 7, 1915; Died: June 7, 2001; Occupation: Cartoonist;
Takashi Murakami ::: Born: February 1, 1962; Occupation: Contemporary artist;
Alice Temperley ::: Born: July 22, 1975; Occupation: Fashion designer;
Temple Grandin ::: Born: August 29, 1947; Occupation: Professor;
Julien Temple ::: Born: November 26, 1952; Occupation: Music Video Director;
Peter Temple ::: Born: 1946; Occupation: Fiction writer;
Brad Templeton ::: Born: April 20, 1960; Occupation: Software Architect;
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https://tvtropes.org/pmwiki/pmwiki.php/Recap/PhineasAndFerbPhineasAndFerbAndTheTempleOfJuatchadoon
https://tvtropes.org/pmwiki/pmwiki.php/Recap/SecretEmpire
https://tvtropes.org/pmwiki/pmwiki.php/Recap/TheSimpsonsS5E9TheLastTemptationOfHomer
https://tvtropes.org/pmwiki/pmwiki.php/Series/BloodOfTheTemplars
https://tvtropes.org/pmwiki/pmwiki.php/Series/LegendsOfTheHiddenTemple
https://tvtropes.org/pmwiki/pmwiki.php/Series/Temptation2007
https://tvtropes.org/pmwiki/pmwiki.php/Series/TheGreatEmperorInSongDynasty
https://tvtropes.org/pmwiki/pmwiki.php/Series/TheTemptations
https://tvtropes.org/pmwiki/pmwiki.php/SoYouWantTo/WriteAFourTemperamentEnsemble
https://tvtropes.org/pmwiki/pmwiki.php/TabletopGame/LeviathanTheTempest
https://tvtropes.org/pmwiki/pmwiki.php/TabletopGame/TemplarsOfKayne
https://tvtropes.org/pmwiki/pmwiki.php/TabletopGame/TheTempleOfElementalEvil
https://tvtropes.org/pmwiki/pmwiki.php/Theatre/TheTempest
https://tvtropes.org/pmwiki/pmwiki.php/UsefulNotes/TheKnightsTemplar
https://tvtropes.org/pmwiki/pmwiki.php/VideoExamples/FishOutOfTemporalWater
https://tvtropes.org/pmwiki/pmwiki.php/VideoExamples/HairTriggerTemper
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/AncientEmpires
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/AstekaIITemploDelSol
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/BrokenSwordTheShadowOfTheTemplars
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/KnightsOfTheTempleInfernalCrusade
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/LureOfTheTemptress
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/OffbeatInTempo
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/PhoenixWrightAceAttorneyTheContemptOfCourt
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/TalesOfTheTempest
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/TempleOfApshai
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/TempleRun
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/Tempo
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/TheTempleOfElementalEvil
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/TigerKnightEmpireWar
https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/BeyondTemptation
https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/ContemplatingReiko
https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/FullTemple
https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/SuperTemps
https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/TemplarArizona
https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/TemplarsOfTheShiftingVerse
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/AtlantisTheLostEmpire
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/TintinAndTheTempleOfTheSun
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Ctempire
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/DjinnTemtempo
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/DominusTemporis
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/DrTemplar
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Existential_Tempest
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Icytemporalist
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Otempora
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/SUTempest
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Tempestinateapot
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/TempestSystem
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Temporaltrickster
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/TemporaryLife
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/TuskNTemper
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/ZemplinTemplar
https://knowyourarchetypes.com/temptress-archetype/
https://en.wikiquote.org/wiki/Attempts_to_overturn_the_2020_United_States_presidential_election
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Aaahh!!! Real Monsters (1994 - 1997) - The show takes us through the struggles of life as a child monster. 3 monster friends are studying how to scare humans in school. Often their attempts don't work out as planned.
Legends of the Hidden Temple (1993 - 1996) - A popular game show on Nickelodeon where kids on several teams would comptete against each other to find an anicient artifact. The game begins with six teams, the Red jaguars, Blue barracudas, Green monkeys, Orange iguanas, Purple parrots, and Silver snakes. In the first round the six teams would ha...
Ranma 1/2 (1989 - 1996) - Cursed to turn into a girl whenever splashed with cold water, and unwillingly engaged to the rather temperamental and violent Akane Tendo, 16-year-old Ranma Saotome's life is anything but ordinary.
Turbo Teen (1984 - 1984) - Not only was Brett Matthews a great sports car driver, he was also a great sports car! Following an accident in which he crashed into a science lab where a top-secret transfer ray was being developed, Brett had the ability to turn himself into a car whenever his body temperature reached a certain le...
American Gladiators (1989 - 1996) - Two teams (one male, one female) compete in games of physical strength against the "Gladiators" - very athletic body builders who attempt to halt the contestants from scoring points in any of the competitions.
Godzilla: The Series (1998 - 2000) - Born of radiation on a French Polynesian island, Godzilla wreaks havoc on the city while attempting to find a nest to give birth to its young. The overgrown lizard appears unstoppable, until biologist NICK TATOPOULOS and French Secret Service operative PHILLIPE ROACHE team up to take down the beast....
Chuck Norris' Karate Kommandos (1986 - 1987) - This was Chuck Norris' attempt to star in his own animated series. He plays an operative for the United States government who has a team consisting of Pepper, a technological genius, Kimo, a Samurai warrior, Reed, his apprentice, Tabe, a Sumo warrior, and Too Much, the young ward. Together they foil...
The Addams Family (1992 - 1995) - Based on the classic 1960's hit series this was Hanna Barbera's second attempt at producing an Addams Family cartoon, with the previous cartoon airing on NBC during the mid-1970's. This series came about following the success of the first Addams Family movie. John Astin reprises his role providing t...
Cadillacs and Dinosaurs (1993 - 1994) - The series followed the exploits of survival-savvy garage mechanic Jack Tenrec, (who had a passion for restoring classic car shells, mainly those of Cadillacs) and his often-reluctant companion, the lovely foreign ambassador Hannah Dundee (who hired Jack as a liason while she attempted to create cle...
Walter Melon (1998 - 1998) - Aired on Fox Family. Walter Melon's occupation was a Hero for Hire. He works alone but sometimes he worked with his partner Bitterbug. When a character runs into trouble they call Melon to temporarily replace them. He would replace comic heros, tv show, or movie charcters. Spiderman, TMNT, Power Ran...
3 Friends and Jerry (1998 - 1999) - Three Friends and Jerry is a hilarious series about four ten-year-old boys who are trying really hard to grow up. Jerry is the new guy in town. He is very innovative in his attempts to be accepted by the local gang, "The Three Friends"; Frank, Thomas, and Eric. Jerry's dad is the new PE teacher at t...
Star Trek: Deep Space Nine (1993 - 1999) - The stable wormhole discovered by the Deep Space Nine crew is known to the Bajoran people as the Celestial Temple of their Prophets. Sisko, as discoverer of the wormhole and its inhabitants, is therefore the Emissary of Bajoran prophesy. The wormhole's other end is in the Gamma Quadrant, halfway aro...
The Ropers (1979 - 1980) - In this spinoff, the Ropers moved from their apartment in "Three's Company" to live in the upmarket community of Cheviot Hills, where the social-climbing Helen struggled to fit in with her neighbors. Stanley made little attempt to fit in with the standards of the community, thereby causing Helen muc...
WCW Thursday Thunder (1998 - 2001) - WCW attempted an expansion with Thursday Thunder to try and make more money by accomodating their rather large roster of wrestlers. Fans didn't have to wait a week for their story continuation, they only had to wait 4 days. Truth be told the existence of Thunder can be widely credited for the subseq...
Wings (1990 - 1997) - Brothers Brian and Joe Hackett (Steven Weber and Timothy Daly) and Helen (Crystal Bernard) attempt to run a Cape Cod-based airline while surrounded by their various wacky friends and employees.
McCloud (1970 - 1977) - A television series that was loosely based on a 1968 Clint Eastwood Movie titled "Coogan's Bluff. Dennis Weaver starred as Marshal Sam McCloud of Taos New Mexico. He is on temporary assignment with the New York City Police Department. New York City is the open range for our hero and he also gets a...
Forever Knight (1992 - 1996) - Nick Knight is an 800 year old vampire currently residing in Toronto, Canada. After centuries of merciless evil, he has turned over a new leaf and become a homicide detective in an attempt to repent for his past sins and regain his humanity. But fighting crime while keeping his curse a secret isn't...
The Question of God (1999 - 2000) - God has made a bet with the Devil: if one human of the Devil's choosing can't prove that humanity is decent, God will scrap all of creation and start over. The Devil chooses Detroit car assembly line worker Bob Alman. Now Bob has to live a decent life with no hints from God and constant temptation f...
Invader ZIM (2001 - 2006) - Invader Zim is an American animated television series created by Jhonen Vasquez. The show premiered on Nickelodeon on March 30, 2001. The series involves an extraterrestrial named Zim who originates from a planet called Irk, and his ongoing mission to conquer and destroy Earth. His various attempts...
Chikyuu Sentai Fiveman (1990 - 1991) - In 1970, Dr. Hoshikawa was researching how to transform the planet Sedon into a green, lush world, testing it by attempting to grow flowers. On the day the first flower bloomed, the Zone empire assault on the planet, he and his wife were separated from their five children. Arthur G6 took the five ch...
Everybody Hates Chris (2005 - 2009) - A sitcom based on the teenage life of comedian Chris Rock. A teenage boy named Chris(based on a teenage Chris Rock)lives in a ghetto neighborhood in Brooklyn, New York along with his ill-tempered and paranoid mother, popular older brother, spoiled younger sister, and workaholic father. He is not onl...
The $25,000 Pyramid (1982 - 1988) - Two players a celebrity and civilian compete in a word association game for a chance to go to the winners circle for $10,000 on the 1st try $25,000 on the 2nd attempt.
Vampire Knight (2008 - 2008) - Cross Academy is an elite boarding school with two separate, isolated classes: the Day Class and the Night Class. On the surface, Yuuki Cross and Zero Kiryuu are prefects of the academy, and attempt to keep order between the students as classes rotate in the evenings. As the Night Class is full of u...
The Roswell Conspiracies (1999 - 2000) - Essentially an attempt at cashing in on the success of Men In Black, this series followed secret agents who worked to protect the world from alien threats who were styled to resemble monsters of popular fiction such as werewolves and zombies. Their central enemies were the shape-shifting, serpentine...
Hearts Afire (1992 - 1995) - John Ritter returns to TV in a genial sitcom, playing an aide to a senator (Gaynes). His life is somewhat complicated by his wife (Post)'s father (Asner) having spent a long stretch in prison for financial impropriety, and her somewhat-unnecessary attempts to re-integrate him into society.
Special Squad (1984 - 1985) - A TV COP SERIES FROM AUSTRALIA . IT WAS AN AUSSIE ATTEMPT AT "THE PROFESSIONALS" PRODUCED BY RAYMOND MENMUIR. IT STARRED ALAN CASSELL JOHN DIEDRICH , AND ANTHONY HAWKINS. IT WAS FAR FROM SPECIAL ,AND IT WAS ALAS SHOWN ON ITV IN UK
Mr. Merlin (1981 - 1982) - Merlin the Magician is alive and well and living as an auto mechanic in San Francisco. Upon orders from his boss Alexandra, Merlin attempts to train his teenage employee at the garage, Zac, to be his heir apparent. Most of the show's comedy comes from Zac's inexperience with his powers and the chara...
Broken Badges (1990 - 1991) - BROKEN BADGES follows the humorous escapades of Cajun cop Beau Jack Bowman and his unorthodox crime fighting unit, comprised of local police talent from the TARP section (Temporary Assignment of Restricted Personnel) who have exhibited stress or related psychological aberrations that have required t...
Brookside (1982 - 2003) - Brookside, based in a cul-de-sac in Liverpool, first appeared on November 1982 with the launch of the fourth British terrestrial channel, Channel 4. It differed from other soap operas because it was filmed in real houses in a real street, in an attempt by the producers to add to the show's realism....
You Bet Your Life (1992 - 1992) - Bill Cosby's lame attempt to resurrect the Groucho Marx classic from the 50s.
McCoy (1975 - 1975) - Tony Curtis plays McCoy , a gambler who likes to right things while winning something in the attempt. Part of the NBC Mystery Movies. The run was 4 episodes.
The Saint (1962 - 1969) - When "The Saint" plays with fire...other people get burned! Roger Moore is Simon Templar, a 20th Century Robin Hood, alias The Saint. Also spawned into a 1997 film adaptation starring Val Kilmer as Templar.
The Baby Huey Show (1994 - 1995) - A large, dimwitted baby duck known as Baby Huey (based on comic strips) wreaks havoc on those who he comes in contact with as his attempts to help and or play result in hilarious consequences.
Air (Anime) (2005 - 2005) - Yukito Kunisaki is on a journey in search of the Winged Maiden who was bound to the sky centuries ago, after hearing an old childhood tale from his mother. As Yukito shows his puppet show to people in an attempt to make some money, he finds himself in a small town in which he did not expect to stay...
Armored Trooper Votoms (1983 - 1984) - The end of the 100 year war between the planets Bavalant and Melkia does not allow Melkian soldier Chirico Cuvie a moment of peace. His accidental involvement in a clandestine mission places him in danger, requiring him to escape and attempt to survive on what is left of his war-torn homeworld.
D.Gray-man (2006 - 2008) - Allen Walker, a young man with a cursed eye, lives to destroy a weapon known as Akuma. These weapons created by the Milleneum Earl are sent out by his command to purge the world from humans. Allen Walker uses an anti-akuma weapon, Innocence, to counter the Earl's attempts at destroying humanity. He...
Avenger Penguins (1993 - 1994) - The story revolves around three bike riding Penguins that inhabit Big City, uniting to protect it and its citizens from the evil Caractacus P. Doom, an insane and reclusive criminal scientist. The Penguins attempt to prevent Doom's schemes but find themselves often hampered by their own miscommunica...
Bones (2005 - 2017) - The premise of the show is an alliance between forensic anthropologist Dr. Temperance "Bones" Brennan and FBI Special Agent Seeley Booth. Brennan is the central character and team leader of the fictional Jeffersonian Institute Medico-Legal Lab, a federal institution that collaborates with the FBI.
Cedric (2001 - Current) - The adventures of a young rascal, his family and his school. A hero close to the hearts of all children, funny yet tender at the same time. It is hard, very hard to be a little boy... between the mistress, the school shrink, nosy parents, rowdy pals, an odious niece, and a temperamental girl friend,...
Dooby Duck's Disco Bus (1989 - 1992) - a children's puppet show presented by Dooby Duck (created by Alan Hausrath and Harry Stuart), a puppet duck with a shiny showbiz jacket, and a pink bow-tie who introduced puppets singing contemporary songs of the day. Dooby signed off each show laughing and saying 'Dooby Dooby Dooby Dooby Dooby Quac...
Insight (1960) (1960 - 1985) - This American religious-themed weekly anthology series about illuminating the contemporary search for meaning, freedom, and love.
Ippatsu Kanta-kun (1977 - 1978) - an anime created by Tatsunoko Production[2] in partnership with Topcraft.Along with Temple the Balloonist, it was one of the last works for which Tatsunoko co-founder Tatsuo Yoshida was credited as a creator; Yoshida died before the series began airing. The series was released in two DVD box sets in...
The Emperor's New School (2006 - 2008) - an American animated television series created by Mark Dindal for Disney Channel that aired from January 27, 2006 to November 20, 2008. Based on the 2000 film The Emperor's New Groove, the series follows the adventures of a temporarily-dethroned Kuzco as he completes his education in order to return...
Tony Brown's Journal (1978 - Current) - Television talk show series featuring interviews with contemporary newsmakers of special interest to the African American community.
Temple the Balloonist (1977) (1977 - 1978) - Fsen Shjo Tenpuru-chan, lit. Balloon Girl Temple) is an anime created by Tatsunoko Production.Temple is a lovely little girl who is more fond of music than anything else. She happens to board a balloon one day, and is excited by her journey until she is caught in a sudden storm and is blown away f...
Live Aid (TV Broadcasts) (1985 - 1985) - On July 13, 1985, Live Aid was the most ambitious live international satellite television venture that had ever been attempted at all time. The dual-benefit venue concert was organized by Bob Geldof and Midge Ure to funds for relief on the ongoing Ethiopian famine.
Aldnoah.Zero (2014 - 2015) - (Japanese: Hepburn: Arudonoa Zero), stylized as LDNOH.ZERO, is a television and print series created by Olympus Knights[not verified in body] and A-1 Pictures. It presents the fictional story of the Vers Empire's 37 clans of Orbital Knights' attempted reconquest of earthenabled by the em...
Zero tester (1973 - 1974) - a mecha produced anime series by Sunrise and Crystal Art Studio.It consists of 66 episodes and was originally broadcast on Fuji TV.[1][2] The first 39 episodes tells the attempted invasion of the earth by Armanoid aliens, while the remaining 27 episodes, with the series retitled Zero Tester: Save th...
Jetter Mars (1977 - Current) - an anime series directed by Rintaro and written by Osamu Tezuka. Originally planned by Tezuka as a full-color remake of the original anime adaptation of his popular manga series Astro Boy, unfavorable circumstances during the pre-production phase of the project led him to abandon it temporarily and...
Ninja Nonsense (2004 - 2004) - Kaede is a normal school girl who was studying for her exams for school when suddenly she is interrupted by Shinobu, a girl who is a ninja-in-training, attempting to complete her exam. The problem is, in order for her to successfully complete her exam, she must steal one of Kaede's panties!
The Wilton North Report (1987 - 1988) - Temporally replacement for Fox's The Late Show. Hosted by Phil Cowan and Paul Robins.
Ushio & Tora (2015) (2015 - 2016) - While cleaning out his family's Shinto temple, middle-school student Ushio Aotsuki stumbles upon a hidden cellar which houses a dangerous yokai. The yokai, pinned by a legendary weapon called the Beast Spear for 500 years, attracts many other supernatural creatures to the premises. Ushio is forced t...
Bludgeoning Angel Dokuro-Chan (2005 - 2007) - tells the story of 13-year-old junior high schooler Sakura Kusakabe, who twenty years in the future develops a technology that causes all women to stop physically aging after they reach twelve years old in an attempt to create a "Pedophile's World". However, this act accidentally creates immortality...
Kobato (2009 - 2010) - Kobato is a sweet, perky, cute yet nave girl who has a contract: to go to a certain place, she must fill a mysterious bottle with people's "healed hearts" to do so. However, the restriction is that she must finish before the four seasons end. As Kobato attempts to fulfill her mission, she is accomp...
We Bare Bears (2014 - 2015) - an American animated sitcom created by Daniel Chong for Cartoon Network. The show follows three bear siblings, Grizzly, Panda, and Ice Bear (respectively voiced by Eric Edelstein, Bobby Moynihan, and Demetri Martin), and their awkward attempts at integrating with the human world in the San Francisco...
Kung Fu: The Legend Continues (1993 - 1997) - Taking place ten years after the original "Kung Fu" series it's revealed that Caine had a son, Peter, and they both believed that the other had died in a tragic fire at the Shaolin Temple. Caine's travels led him to New York City where Peter has become a police detective. Now reunited they battle...
Magic Mongo (1977 - 1978) - When teenagers Donald, Lorraine, and Kristy find an old bottle, they discover it is the home of Mongo, a genie. Mongo's magical attempts to help his young masters lead to many wacky misadventures.
1st & Ten (HBO TV series) (1984 - 1991) - 1st & Ten is an American situation comedy that aired between December 1984 and January 1991 on the cable television network HBO. Featuring series regulars Delta Burke and veteran Reid Shelton, it was one of cable's first attempts to lure the lucrative sit-com audience away from the "Big Three", by t...
C.B. Bears (1977 - 1978) - Hustle, Bump and Boogie work for Charlie "The Boss Woman." They drive around in an old garbage truck solving mysteries. This was an attempt by Hanna-Barbera Productions to take advantage of the CB radio craze of the 1970's. As with most Hanna-Barbera cartoons of the time other cartoons aired along w...
The Henderson Kids (1985 - 1985) - A brother let alone sister have to move to a rural town to live with their policeman uncle after their mother dies. They make friends with other local youths and try to thwart attempts by a merciless businessman to steal their land.
The NBC Monday Movie (1963 - Current) - The NBC Monday Movie was a television anthology series of films that debuted on February 4, 1963 (in the middle of the 1962-63 season). It was referred to as Monday Night at the Movies prior to the mid-1980s. Contrary to popular contemporary belief, the corporate initials, "NBC", were, at first, no...
Art:21 (2001 - Current) - Art:21 - Art in the 21st Century is a PBS series, educational resource, archive, and history of contemporary art. It premiered in 2001, and is now broadcast in over 50 countries worldwide. Premiering a new season every two years, Art:21 is the only series on United States television to focus exclusi...
The New Get-Along Gang (2005 - 2005) - A failed attempt to revive the 80s cartoon The Get Along Gang. The only episode produced was the pilot.
Henry Danger (2014 - 2020) - Henry Hart is a 13-year-old boy who lives in the town of Swellview. He lands a part-time job as Kid Danger, a sidekick of Swellview's well-known superhero Captain Man. Captain Man tells Henry not to tell anybody about his job, so he attempts to keep it a secret from his best friends, Charlotte and J...
Mortal Kombat(1997) - Fighters compete in an ancient tournament that decides the fate of the Earth in an attempt to save it from mass destruction. Based on one of the most popular fighting games which was made famous for its use of digitize
UHF(1989) - after being fired, George Newman (Weird al Yankovic) Gains an old UHF tv station that his uncle harvey bilchik won in a poker game. however all of George's attempts to compete with the top network in town (channel 8) fail. That is until he allows lovable and dopey janitor Stanley Spadowski (Seinfeld...
The Great Mouse Detective(1986) - In the year 1897, a day before the Queen's diamond jubilee, a kidnapping occurred. Olivia Flaversham's father, Hiram, was taken away by a peg-legged bat. Olivia then seeks the help of Basil of Baker Street, the Greatest Detective of all Mousedom. With the help of Dr. David Q. Dawson, Basil attempts...
Friday the 13th(1980) - In this legendary horror film, a man named Steve Christy sets out to re open his families old summer camp despite years of mysterious retaliation against prior attempts. Several anxious young counselors arrive at Camp Crystal Lake only to find out that Mr Christy has also assigned them the jobs of h...
Sleepaway Camp(1983) - Sleepaway Camp served quite an interesting surprise in terms of contemporary '80s gore. The killer is a transvestite! Well...actually! He was originally a normal little boy whose two dads...and slightly older sister...were slaughtered in an unfortunate accident involving a speedboat driven by t...
10 Things I Hate About You(1999) - Meet the Stratford sisters: pretty and popular Bianca, who has never had a date; and Kat, her older sibling, an ill-tempered harridan whose acerbic wit is matched only by her steadfast determination to alienate any guy who might be remotely interested in her. Unfortunately, strict rules in the Strat...
Indiana Jones and the Temple of Doom(1984) - 1935. At a swanky nightclub in Hong Kong, Indiana Jones confronts Lao Che, a Chinese gangster, for a trade - a reward in exchange for the ashes of a Ming dynasty emperor. The gangster's sons, however, won't let Indy get out of the trade alive, and a violent struggle ensues that snares up the gangste...
Batman Returns(1992) - Batman Now Comes Face To Face With The Penguin, A Warped And Deformed Individual Who Is Intent On Being Accepted Into Gotham City's Society, Crooked Businessman Max Schreck Is Coerced Into Helping Him Become Mayor Of Gotham City And They Both Attempt To Expose Batman In A Different Light.
Pokmon: Mewtwo Returns(2000) - One of the most powerful, sinister Pokemon is featured in this entry in the popular animated franchise. Pokemon: Mewtwo Returns involves the genetically created Mewtwo's attempts to capture and harness the power of the beloved Pikachu. It so happens that Mewtwo's bitter over the fact that he's been...
A Little Princess(1995) - When her father enlists to fight for the British in WWI, young Sara Crewe goes to New York to attend the same boarding school her late mother attended. She soon clashes with the severe headmistress, Miss Minchin, who attempts to stifle her creativity and sense of self- worth. Her belief that "every...
The Jerk(1979) - On Navin Johnson's 18th birthday he discovers he was adopted. (Which should appear obvious since he's the only white person in an all black family.) Navin decides to move out and try to make it in the world. While on his adventure he works at a gas station. But because of an assassination attempt he...
Star Trek: First Contact(1996) - The Borg are launching another attack striking at Earth. This time however they are traveling to the past to prevent a defining moment in humanities past, first contact with alien life. Picard must overcome his past experiances of turtore by the Borg while his crew attempts to correct the damage d...
Weird Science(1985) - Two unpopular teenagers, Gary and Wyatt, fail at all attempts to be accepted by their peers. Thier desperation to be liked leads them to create their own woman. Surprised that the crazy experiement works, the woman, Lisa makes them and everyone else realize how popular they really are.
The Stupids(1996) - This film is based on The Stupids series of children's books by Harry Allard and James Marshall, which are about a family that takes things very, very literally. In this film, the Stupids attempt to discover what happens to the garbage that disappears from their lawn every week (they think it has be...
Rikki Tikki Tavi(1975) - An orphaned mongoose is taken in by a human family. Soon the young animal faces off with two cobras, in an attempt to protect his new family. Based on one of the stories in Rudyard Kipling's "The Jungle Book," and directed by the legendary animator Chuck Jones.
Peter Pan(1953) - Leaving the safety of their nursery behind, Wendy, Michael and John follow Peter Pan to a magical world where childhood lasts forever. But while in Neverland, the kids must face Captain Hook and foil his attempts to get rid of Peter for good.
A League of Their Own(1992) - The Second world war is beginning. Most of the baseball players are being drafted. In an attempt to save the sport, several owners formed the All American Girls Baseball League. The film begins in the 90s as one of the players from the 40s leaves to attend their installation in the Baseball Hall of...
Ernest Scared Stupid(1991) - Ernest (Jim Varney) gets into deep trouble when he decides to build a treehouse for the neighborhood kid and accidentally digs up an ugly, evil-tempered troll who hates all children and shows it by promptly turning the five kids helping Ernest into wooden sculptures. This is the fourth entry in the...
Lucas(1986) - A young nerdy boy hopes to gain acceptance in a high school by not backing down against the school bullies, attempting to make the football team and by befriending a new popular girl. His life is complicated when he falls in love with her while she falls in love with his protector, the school footba...
Mars Attacks!(1996) - The Martians decide to attack our planet and devastate everything. Why? Because it's fun!!! They enjoy killing people and destroy buildings; they even play bowling with the statues at Easter Isles and pose for photos in front of temples as they are blowing up. Will somebody find a way to stop them o...
Return From Witch Mountain(1978) - In this follow-up to ESCAPE TO WITCH MOUNTAIN, Tony (Ike Eisenmann) and Tia (Kim Richards) return to Earth for a vacation. However, that's cut short when egomaniacal Dr. Gannon (Christopher Lee) and his companion Letha (Bette Davis) discover Tony's powers, kidnap him, and attempt to use him to rule...
Demon Knight(1995) - A man attempts to keep a charismatic but evil demon(Billy Zane) from obtaining the blood of Christ in this big-screen version of Tales From The Crypt.
Elvira, Mistress Of The Dark(1988) - Elvira, who is the host of a cheap horror movie program finds that she is the heir to an aunt's mansion in New England. The mansion is the home of some interesting magical items, but her first conflicts come from her attempts to bring some life to the small town, especially to the young people. The...
No Holds Barred(1989) - Barred is a 1989 film directed by Thomas J. Wright, produced by Vince McMahon and Michael Rachmil, written by Dennis Hackin, and starring professional wrestler Hulk Hogan. The film is produced by WWE and was released by New Line Cinema on June 2, 1989. It is rated PG-13. It was launched as an attemp...
Super Fuzz(1980) - After being accidentally exposed to radiation, A policeman develops super powers. However, whenever he sees the color red,he temporarily loses his newly aquired abilities.
Romy and Michele's High School Reunion(1997) - Two dimwitted pals attempt to fib their way through their high school reunion with disastrous results in this bubbly comedy from David Mirkin, frequent director of the cult TV sitcom "Get a Life!". Los Angeles dim-bulbs Romy (Mira Sorvino) and Michele (Lisa Kudrow) have been best friends since child...
Star Trek: Generations(1994) - It is pure joy and peace traveling through the galaxy. It is a danger to reach claiming the lives of many who attempt to reach it. An obsessed man has found a way to reach it, if sacrfices the lives of millions. Picard must stop this crazed man willing to kill on a planetary scale. Picard finds...
The Craft(1996) - After killing her mother in childbirth, growing up in San Francisco with her father and stepmother, attempting suicide, and moving to Los Angeles, Sarah (Robin Tunney) makes a brief stab at popularity at her new Catholic high school. Ostracized due to the untrue kiss-and-tell tales of football playe...
The People Under The Stairs(1991) - The People Under the Stairs is the story of a young boy (Fool) from the ghetto and takes place on his 13th birthday. In an attempted burglary (along with two others) of the home of his family's evil landlords, he becomes trapped inside their large suburban house and discovers the secret of the "chil...
Better Off Dead(1985) - What is a teenage boy to do when his girlfriend dumps him for a ski jock? Suicide of course! However, each attempt he makes is a failure which only brings him more agony and embarrassment. Still obsessed with his ex-girlfriend, his next solution is to try and win her back, unless love is found with...
Duel(1971) - "Duel" is a thriller about a traveling salesman called David Mann, who is played by Dennis Weaver. Mann is driving home on the back roads of the California desert. For no apparent reason, he is terrorized by a large truck, which repeatedly chases and attempts to run him off the road. The film consis...
Superman II(1980) - Three Escaped Criminals From The Planet Krypton Test Superman's Mettle, Led By General Zod, The Kryptonians Take Control Of The White House And They Partner Up With Lex Luthor To Destroy Superman And Rule Earth, But Superman Who Attempts To Make Himself Human In Order To Get Closer To Lois, He Reali...
Psycho(1998) - Independent film director Gus Van Sant attempts a first in American film history: a shot-by-shot remake of the classic 1960 Alfred Hitchcock film Psycho. With a few minor, modern-day changes (including filming it in color), his version is essentially the same film with a different cast and the same...
Parenthood(1989) - The story of the Buckman family and friends, attempting to bring up their children. They suffer/enjoy all the events that occur: estranged relatives, the "black sheep" of the family, the eccentrics, the skeletons in the closet, and the rebellious teenagers.
Remote(1993) - This lively children's comedy centers upon a 13-year-old electronic whiz with a knack for building clever remote control gadgets. Young Randy gets into big trouble after one of his inventions destroys his buddy's science project. Afterward, his parents attempt to get him to find other interests. Its...
Warlock(1991) - Julian Sands oozes maleficence as a warlock of the 1600s cast forth to 1980s Los Angeles, where he continues to work his deviltry. The story begins in 1691 Boston when a warlock is condemned to die. Calling for Satan's help, the warlock is sent forward in time to contemporary Los Angeles, where he c...
The Saint(1997) - Simon Templar (Val Kilmer) is a theif. His next operation is to steal the formula for Cold Fusion, made by scientist Dr. Emma Russel (Elisabet
Midnight Express(1978) - Billy Hayes is caught attempting to smuggle drugs out of Turkey. The Turkish courts decide to make an example of him, sentencing him to more than 20 years in prison. Hayes has two opportunities for release: the appeals made by his lawyer, his family, and the American government, or the "Midnight Exp...
Crash and Burn(1990) - In this follow-up to its predecessor Robot Jox, Unicom is a powerful organization overseeing most of the world after its economic collapse. They have banned computers and robots in an attempt to insure "life, liberty, and the pursuit of economic stability". When a Unicom Synth robot infiltrates a so...
Josh and S.A.M.(1993) - Josh and Sam are two brothers whose mother is about to remarry. The two boys are sent to Florida to live with their biological father. In an attempt to convince his younger brother to run away with him, Josh tells Sam that he is a "S.A.M.", a genetically superior being created for war, and they mu...
Shogun Assassin(1980) - Shogun decapitator, lone wolf, ronin. Travels with his son, Daigoro, in search of the Shogun that is paranoid of his skills. In the attempts to kill Lone Wolf, Shogun's ninja kills his wife and leaves him to care for the boy. Lone Wolf swears that Shogun will pay for his deeds. Revenge and justice d...
The Rescue(1988) - A team of Navy Seals are captured after completing a mission, and taken into enemy territory. When the U.S. Government refuses to attempt a rescue mission to save the soldiers, the children of the captured men decide to do it themselves.
Nightbreed(1990) - A community of mutant outcasts of varying types and abilities attempts to escape the attentions of a psychotic serial killer and redneck vigilantes with the help of a brooding young man who discovers them. Based on the novel "Cabal" by Clive Barker.
Soccer Dog: The Movie(1999) - In this family comedy, a successful man with nostalgia for his days as a soccer player, attempts to adopt an orphan so he can teach him all about his favorite sport. But soon after bringing the lad home, the new father is disappointed to discover that the lad is not interested in playing soccer. Thi...
Peggy Sue Got Married(1986) - Peggy Sue faints at her high school reunion, and when she re-awakens she is in the nurse's office, in her graduating year in high school. With her post-life memories intact, Peggy Sue attempts to change her future, especially with her high school sweet-heart, to whom she is in a failing marriage. Bu...
Puppet Master III: Toulon's Revenge(1991) - Set in Berlin during WWII, the Nazi regime is attempting to develop a drug that will animate the dead, in order to use in the war effort. Toulin arouses suspicion as a Nazi dissident, and his secret is discovered. During a Nazi raid on his home, Toulin's beautiful wife is murdered. Toulin vows reven...
House Of Cards(1993) - When Ruth Matthews's husband is killed in a fall at an archaeological dig, her daughter Sally handles her fathers death in a very odd manner. As Sally's condition worsens, Ruth takes her to see Jake, an expert in childhood autism. Jake attempts to bring Sally out of her mental disarray through tradi...
Colors(1988) - Colors stars Robert Duvall and Sean Penn as partners on the LAPD's gang crime division. Duvall had hoped to spend more time with his family, but he's pulled back into active service because of a step-up in gang activity. He makes no secret of his contempt for his novice partner Penn, but eventually...
The Fugitive(1993) - Noted surgeon Richard Kimble is wrongfully accused, tried and convicted for the brutal murder of his wife. A failed escape attempt by other prisoners gives Kimble his opportunity to escape execution. The only option and purpose he has left is to discover who really murdered his wife and clear his na...
Frankenstein and the Monster from Hell(1974) - The sixth entry in Hammer Films' Frankenstein series, this film finds Baron Frankenstein (Peter Cushing) in charge of a lunatic asylum. When young doctor Simon Helder (Shane Bryant) is institutionalized for attempting to create synthetic life, Frankenstein is delighted: now he'll have an assistant f...
Monty Python's And Now for Something Completely Different(1971) - The Monty Python team's first attempt at a feature length movie, mostly features reworkings of various sketches from episodes of their TV show.
Patton(1970) - "Patton" tells the tale of General George S. Patton, famous tank commander of World War II. The film begins with patton's career in North Africa and progresses through the invasion of Germany and the fall of the Third Reich. Side plots also speak of Patton's numerous faults such his temper and habit...
The Dukes of Hazzard Hazzard in Hollywood(2000) - Bo(John Schneider),Luke(Tom Wopat),and Daisy(Catherine Bach),go to Hollywood attempting to sell musical recordings to raise money for a new hospital in Hazzard.
Fluke(1995) - A man is reincarnated as a dog and attempts to find the family he left behind.
Before and After(1996) - When teenage son Jacob is being accused of murdering his girlfriend, the well-respected and close-knit Ryan family is in turmoil. Jacob flees, father Ben destroys possible evidence, the village community turns hostile and mother Carolyn is forced to temporarily close her doctor's practice. Then Jaco...
Beethoven's 2nd(1993) - The gargantuan St. Bernard finds love in this sequel to the box-office hit. Beethoven happens to meet Missy, another St. Bernard, in the park and the two find they share a certain chemistry. Unfortunately, Missy is being held captive by Regina (Debi Mazar), a spiteful ex-wife attempting to leverage...
The Snowman(1982) - The Snowman is the tale of a boy who builds a snowman one winter's day. That night, at the stroke of twelve, the snowman comes to life. The first part of the story deals with the snowman's attempts to understand the appliances, toys and other bric-a-brac in the boy's house, all while keeping quiet e...
Magnum Force(1973) - San Francisco Police Inspector `Dirty' Harry Callahan and his new partner, Early Smith have been temporarily reassigned from Homicide to Stakeout Duty. Meanwhile, those of the city's criminals who manage to avoid punishment by the courts are nevertheless being killed by unknown assassins. Callahan b...
Death Wish 5: The Face of Death(1994) - In this final film in the Death Wish series, Paul Kersey (Charles Bronson) returns to New York City, where he attempts to resume a normal life by proposing to his girlfriend Olivia (Lesley-Anne Down), a fashion designer. However, Olivia runs afoul of her ex-husband Tommy O'Shea (Michael Thomas Parks...
Silent Running(1972) - A young botanist living on a space station in the not to distant future attempts to save the last remaining plant life from Earth with the help of some robots. This movie inspired both "Star Wars" and "Mystery Science Theater 3000"
Sid And Nancy(1986) - Biographical story of Sid Vicious, second bassist with British punk group the Sex Pistols, and his girlfriend Nancy Spungen. The story begins with Sid and the Sex Pistols and the meeting up with Nancy. Soon after the break up of the band, Vicious attempts a solo career while falling deeper into his...
Goldeneye(1995) - Bond, while on holiday, meets the beautiful but deadly Xenia Onatopp, a member of a Russia mafia group and attempts to stop Xenia and another person taking the 'Tiger' helicopter, a new design and protected against any form of jamming. Meanwhile, Natalya Siminova, a Russian computer programmer is sh...
Nightmares(1983) - Four tales of horror including an escaped psychopath on the run while a housewife is taking a trip to the market, a teenage arcade whiz attempting to reach the 13th level to a mysterious arcade game, a priest questioning his faith and being encountered by a demonic truck, and a suburban family with...
Hoosiers(1986) - Based on a true story of a small-town Indiana team that made the state finals in 1954, this movie chronicles the attemps of a coach with a spotty past, and the town's basketball-loving drunk to lead their high school team to victory.
Eye of the Stranger(1993) - The plot in this suspenseful mystery evokes the old westerns while dealing with contemporary issues concerning the further development of the West. It all begins when a stranger rolls into a remote little town and discovers that they are doing their best to keep secret the murder of a civil libertie...
Needful Things(1993) - Satan opens an antique shop in a small town and lures the residents into evil actions in this supernatural chiller. Based on a novel by the prolific Stephen King, the film bears many of the author's trademarks, such as the New England setting and the focus on regular people tempted by the forces of...
City Slickers II: The Legend of Curly's Gold(1994) - Mitch Robbins (Billy Crystal) returns in this sequel to the original City Slickers that attempts to recapture the first film's warmth and character comedy. Despite feeling re-invigorated when we last left him, Mitch again faces a few personal dilemmas: his radio station job is going nowhere and his...
Blue Ridge Fall(1999) - A teenager finds himself torn between his loyalty to his friends and possibly destroying his own future in this drama. Danny (Peter Facinelli) is a high school senior who has been offered a chance to play football for a college scholarship; while the offer is tempting, at the same time he doesn't wa...
Howling IV: The Original Nightmare(1988) - Shot in South Africa, this direct-to-video installment of the werewolf series continues that franchise's tradition of generating sequels light-years distant from the quality of Joe Dante's witty and frightening original. The fourth chapter even attempts to rewrite the original film's premise, which...
Never Say Never Again(1983) - In this remake of "Thunderball", Sean Connery plays James Bond for the final time. Bond has been losing his touch, so it's off to a health retreat for him. An attempt on his life during his efforts at rejuvenation send him off to confront enemies old (Blofeld, by Max Von Sydow) and new (Largo, playe...
Fortress(1993) - Elements of Orwellian science-fiction and old-fashioned prison dramas are combined in this futuristic action film, as an unjustly imprisoned couple attempts to escape from a high-tech jail known as The Fortress. The Fortress is the tool of a repressive government, an imposing, computerized hell, fea...
Nemesis(1993) - Set in a WW III-decimated 21st-century Los Angeles in which humans compete with cyborgs, this low-budget special-effects laden thriller chronicles the attempts of a heroic fellow to clean up the town and keep the androids from taking over what's left of the planet.
Party Plane(1990) - Featuring plenty of female nudity and weak attempts at ribald humor this soft-core sex comedy follows a gaggle of buxom stewardess who save their struggling charter airline by stripping for their business clientele while airborne.
Operation Delta Force 4: Deep Fault(1999) - Marc Roper's action film Operation Delta Force IV: Deep Fault finds the heroic Delta Force attempting to recover scientists who have been kidnapped. During the mission, however, they learn of Project Zeus, and now must risk their lives before Zeus destroys the planet. The cast includes Justin Willia...
Watchers II(1990) - this sequel to Watchers, an extremely intelligent dog attempts to warn his human buddy, Paul Ferguson (Marc Singer), that a deadly monster is on the loose. When the monster comes after the duo, they must find a way to stop it.
Witchboard(1987) - In this horror film, the spirit of a young boy named David reaches out to Linda Brewster (Tawny Kitaen) while she participates in an Ouija board session at a party. However, when Linda unwisely uses the board alone to attempt to communicate with David, she summons the spirit of a brutal murderer, wh...
Mary Shelley's Frankenstein(1994) - Director Kenneth Branagh's interpretation of Mary Shelley's classic horror novel stars Robert DeNiro as a terrifying monster created in an obsessive attempt to defeat death and stretch the limits of medicine in the early 19th century. With the use of flashback, a dying Dr. Viktor Frankenstein (Kenne...
Lady Frankenstein(1971) - This lurid but entertaining Italian/Spanish twist on the Frankenstein legend begins with Baron Frankenstein (Joseph Cotten) being assisted in his research by his sultry daughter Tania (Sara Bay). The doctor's first attempt at a stitched-together creation results in a lumpy, pop-eyed monstrosity with...
Only You(1992) - The feature film directing debut of actress Betty Thomas, this romantic farce attempts to mimic the screwball comedies of the 1930s. Andrew McCarthy stars as Cliff Godfrey, a doll house designer and perpetual loser in love who is dumped by his fiancee on the eve of their pre-nuptial vacation to Mexi...
Blood and Concrete(1990) - Billy Zane stars in this direct-to-video gem as a spectacularly unsuccessful car thief. Hoping to reform by leaving LA, Zane must scare up $400 worth of exit money. He decides to pull off one last job, stealing a TV from William Bastiani. An ill-tempered criminal, Bastiani stabs Zane, who then runs...
Year Of The Gun(1991) - In this thriller, American novelist David Raybourne (Andrew McCarthy) accidentally becomes entangled in the Red Brigade's terrorist plan to kidnap Italian Premier Aldo Moro during a research trip to Rome. As the terrorists attempt to kill David, he and his photojournalist friend (Sharon Stone) must...
Dave(1993) - Bill Mitchell is the philandering and distant President of the United States. Dave Kovic is a sweet-natured and caring Temp Agency operator, who by a staggering coincidence looks exactly like the President. As such, when Mitchell wants to escape an official luncheon, the Secret Service hires Dave to...
The Mating Habits of the Earthbound Human(1999) - If aliens from another galaxy were to observe ordinary people as they look for love in contemporary America, what would they make of it? That is the premise of The Mating Habits of the Earthbound Human, which takes the form of a documentary in which a camera crew from an alien civilization spies on...
Psycho Cop(1989) - This slice-n-dicer a sextet of college kids attempt to survive when they are set upon by a wacked-out, blood-thirsty police officer.
Tombs Of The Blind Dead(1973) - In the 13th century there existed a legion of evil knights known as the Templars, who quested for eternal life by drinking human blood and committing sacrifices. Executed for their unholy deeds, the Templars bodies were left out for the crows to peck out their eyes. Now, in modern day Portugal, a gr...
I.Q.(1994) - Albert Einstein helps a young man who's in love with Einstein's niece to catch her attention by pretending temporarily to be a great physicist.
Up The Academy(1980) - Mad Magazine's ill-fated attempt to enter the movie world is a tale of several young men sent off to a military academy. This comedy was unfortunately hacked up before its' release and was so revilied (forgive the pun) that Rob Leibman, who had a major role in the movie, asked to have his name remov...
Oh, God!(1977) - God appears as a kindly old man to Jerry Landers, an assistant supermarket manager. After some mixups in trying to set up an "interview," He tells Jerry that he has been selected to be His messenger to the modern world, much like a contemporary Moses. A bit timidly at first, Landers dutifully tells...
Two Moon Junction(1988) - A young Southern dbutante temporarily abandons her posh lifestyle and upcoming, semi-arranged marriage to have a lustful and erotic fling with a rugged drifter who works at a local carnival.
Someone's Watching Me!(1978) - A woman is slowly stalked to the brink of madness by a man watching her from the opposite tower block. Her attempts to get the police to take her seriously leaves her with no option but to track him down herself.
The Negotiator(1998) - Expierenced hostage netogiator Danny Roman (Samuel L. Jackson) is framed for embezzlement and the murder of his partner. In a desperate attempt to avoid an unjust prison sentence, he becomes a hostage taker to help discover the actual guilty parties, and faces off with equally experienced hostage ne...
Switching Channels(1988) - Sully is the producer of a cable news network program. Christy is his ex-wife and best reporter. Her desire to quit the news business and marry Blaine, a sporting goods manufacturer comes as an innocent man is about to be executed. Sully's attempts to keep her in town and break up her upcoming marri...
Visiting Hours(1982) - Deborah is a t.v. news reporter with a penchant for confrontation. After one particularly heated broadcast, she finds herself in hot water when a psychopathic, deranged co-worker decides to do her in. After a violent attempt on her life and the murder of her housekeeper, Deborah is guarded night and...
The Last Temptation Of Christ(1988) - This controversial drama, based on a novel by an author named Nikos Kazantzakis, posits a view of Jesus (Willem Dafoe) as a human being, falling to sin instead of fighting it before assuming his place in religious history.
Zaat(1975) - Dr. Kurt Leopold is a former Mad Nazi Scientist transforms himself into mutant walking catfish. He attempts to attack those who wronged him in past along with creating a new dominate race of creatures by using the same process o
They Saved Hitler's Brain (aka Madmen of Mandoras)(1963) - Years after World War II, Hitler still lives. He was saved by his loyal Nazi followers that had removed his head and put it into a jar so he could have another chance to rule the world once again. In the 1960's the Nazi officers that are left attempt to resurrect the Fhrer's empire in the So...
Samson and Sally: The Song of the Whales(1984) - This film is about two young whales Samson and Sally who had become orphaned. They travel with Samson's family avoiding Iron Beasts(Whaling ships) and environmental disasters such as oil spills and toxic dumping. Samson eventually attempts to seek help from the legendary Moby Dick to help fend off...
The Adventures Of Captain Zoom In Outer Space (1995) - When the evil dictator Lord Vox of Vestron attempts to once again take over a planet liberated by rebel forces. A boy genius uses his skills in technology and science to transport Captain Zoom, earths greatest and most revered galactic hero to save their planet and put a stop top Lord...
Inside Moves(1980) - A man named Roary,so unhappy with life,decides to commit suicide,by jumping from a building.His attempt is unsuccessful,and he is left crippled up.After several months,in the hospital,Roary tries to start his life over again.He soon finds a sanctuary from his pain,at" Max's Bar"(frequented by other...
The Buddy System(1984) - A quiet school truant officer, Joe, uncovers a young boy's attempt to fake a residential address, and subsequently gets involved romantically with the boy's mother. The truant officer waffles between a sadistic relationship with his on-again, off-again girlfriend and the mother. When one of the offi...
Rock Music with the Muppets(1985) - In this movie from Playhouse Video, the muppets' well known gold toothed Dr. Teeth of the Electric Mayhem hosts this contemplation of the best rock and roll moments of The Muppet Show (1976-1981). Joining him is Beaker who triggers a couple o
Bad Boys(1983) - Mick O'Brien (Sean Penn) is a 16-year-old Irish hood from Chicago. While most of Mick's crimes involve snatching purses, vandalism, and getting into brawls, he aspires to bigger and better things, which leads him to attempt ripping off a rival hood, Paco Moreno (Esai Morales). Everything goes wrong:...
My Bodyguard(1980) - Clifford Peache is the new kid at a Chicago high school who find himself the main target of the schools resident bullies. While attempting to defend himself he is saved by Ricky Linderman the school outcast who's rumored to have killed his own brother in cold blood. The bullying stops and the unlike...
Alive(1993) - The film tells the story of the 16 out of 45 rugby team survivors from the Uruguayan flight 571 crash in the Andes mountains on October 13, 1972. The story is based on the survivors and the grouling 72 days they endured in the mountains. Dealing with the wounded, hunger and the low freezing temperat...
Lifeforce(1985) - A space shuttle mission investigating Halley's Comet brings back a malevolent race of space vampires who transform most of London's population into zombies. The only survivor of the expedition and British authorities attempt to capture a mysterious but beautiful alien woman who appears responsible.
Making Mr. Right(1987) - Top PR consultant Frankie Stone is hired to promote Ulysses, the world's first android astronaut. As she spends more and more time with the creation, Frankie finds herself drawn towards Ulysses's sweet character and gentle temperament, and although she is permitted to teach Ulysses only what is vita...
Outside Providence(1999) - Set in 1974 Pawtucket, Rhode Island, Tim Dunphy is a teenage slacker and stoner who is part of a dysfunctional lower-class family which includes his widowed, ill-tempered, bigoted father, his wheelchair-bound younger brother Jackie and their one-eyed, three-legged dog. After Tim and his stoner frien...
Walk Like A Man(1987) - As a baby, Bobo gets separated from his family during a camping trip. After being raised by wild dogs for twenty years, Bobo is discovered by animal researcher Penny, who brings him back to his family and attempts to teach Bobo how to readjust to life with humans. While his mother is overjoyed to se...
The Long Good Friday(1980) - Harold Shand (Bob Hoskins) is one of England's most notorious gangsters. On the eve of a major business deal, things get explosive. His rivals are getting lethal in their attempts to destroy him, but Shand isn't about to back down.
Bugsy(1991) - New York gangster Ben 'Bugsy' Siegel takes a brief business trip to Los Angeles. A sharp-dressing womaniser with a foul temper, Siegel doesn't hesitate to kill or maim anyone crossing him. In L.A. the life, the movies, and most of all strong-willed Virginia Hill detain him while his family wait back...
The Crazies(1973) - The military attempts to contain a manmade combat virus that causes death and permanent insanity in those infected, as it overtakes a small Pennsylvania town.
Patriot Games(1992) - Jack Ryan is on vacation in England when he spoils an assassination attempt on an important member of the Royal Family. Ryan gets drawn back into the CIA when the same splinter faction of the IRA targets him and his family.
The Wild Country (1970)(1970) - "In an attempt to start a new life for themselves, a determined family moves from Philadelphia to the rugged Wyoming territory. Set during the late 19th century
Multiplicity(1996) - In this zany comedy, Michael Keaton is Doug Kinney, a man with too many tasks and not enough time to complete them. When he feels too much pressure, his temper explodes with disastrous results. So when researcher Dr. Owen Leeds (Harris Yulin) offers him a somewhat unusual remedy for his problem, he...
Without You I'm Nothing(1990) - Based on Sandra Bernhard's off-Broadway show of the same name, this film follows the comedian as she attempts to win over a less-than-enthusiastic audience with her satirical portrayals of a variety of popular figures and stereotypes.
There Was a Crooked Man...(1970) - There Was a Crooked Man is a 1970 western comedy starring Kirk Douglas and Henry Fonda and directed by Joseph L. Mankiewicz. The film follows Paris Pitman (Douglas), a charismatic criminal who ends up in jail, and his attempts to escape the prison of warden Lopeman (Fonda).
The Best of Times(1986) - In an attempt to see what his life would be like if he hadn't fumbled the ball during a critical game in high school, a former "could have been" athletic star arranges to play on the team once more -- in a game against the sam
Fair Game(1995) - Supermodel and sex symbol Cindy Crawford made her acting debut in this high-decibel thriller. Kate McQuean (Crawford) is a lawyer who in the course of a divorce proceeding attempts to seize a 157-foot freighter docked off the Florida coast in lieu of unpaid alimony. It turns out that the freig...
Hot Chocolate(1992) - A wealthy Texas businesswoman attempts to buy a chocolate factory in France.Starring Bo Derek and Robert Hays.
The Plot To Kill Hitler(1990) - Several SS officers tried to kill Adolf Hitler in an attempt to retake the government. This movie details their attempt and the ultimate results of it.
Rollercoaster(1977) - Thrills abound in this high-speed suspense yarn as Timothy Bottoms, a determined terrorist, begins to turn America's amusement parks into battlefields. The tension mounts as affable safety inspector George Segal attempts to track down the saboteur who has targeted the country's most popular rollerco...
Blinky Bill The Movie(1992) - Blinky Bill and his friends lived a relatively normal life in the Australian Bush however there peaceful home is destroyed by humans. Billy Bill and his friends in an attempt to battle the construction workers and save there home from devastation. This film was very unique for the time as it was sho...
Garfield's Thanksgiving(1989) - Jon's got a hot date for Thanksgiving dinner--a vet who orders Garfield on a diet, but Jon's attempt at cooking dinner is unsuccessful until Grandma comes to the rescue! A great Thanksgiving classic the whole family will enjoy!
Damnation Alley(1977) - A small group of survivors at a military installation who survived World War 3 attempt to drive across the desolate wasteland to where they hope more survivors are living. Hopefully their specially built vehicles will protect them against the freakish weather mutated plant and animal life and other...
Husbands(1970) - Three long time friends(John Cassavetes,Peter Falk,and Ben Gazzara),each having a middle age crisis,fly to London and attempt unsuccessfully to have flings with younger women.
Rurouni Kenshin Part 2: Kyoto Inferno(2014) - Kenshin Himura goes up against pure evil Makoto Shishio who is attempting to overthrow the Meiji government. The fate of the country hangs in the balance as Kenshin Himura takes up the sword that he vowed to never draw again.
Perry Mason: The Case of the Fatal Fashion(1991) - Dyan Draper, an editor of a well known fashion magazine, is infamous for writing columns that destroy other people's career. She also drives her employees to near madness with her orders and therefore isn't well liked. Lauren Jeffreys, the editor of another magazine, meets up with Dyan in an attempt...
Brief Encounter(1945) - 2 married Britons(Trevor Howard and Celia Johnson) meet,fall in love,and contemplate having an affair.
Bless The Beast And The Children(1971) - A group of misfit kids,at summer camp,attempt to free a herd of buffalo from being senselessly slaughtered.
The Woodsman(2004) - A child molester returns to his hometown after 12 years in prison and attempts to start a new life.
Crackers(1984) - A group of small time thieves(Donald Sutherland,Sean Penn,Wallace Shawn,Trinidad Silva)attempt to break into a greedy man's(Jack Warden)pawn shop.
Something Wild(1961) - A young rape victim (Carroll Baker)is saved from a suicide attempt by a mechanic(Ralph Meeker)who later imprisons her.
The Whoopee Boys(1986) - Two obnoxious and dim-witted misfits attempt to save a school for needy children by attempting to sneak into the wealthy high society of Palm Beach to get the money needed for their cause.
The Angry Birds Movie(2016) - Flightless birds lead a mostly happy existence, except for Red (Jason Sudeikis), who just can't get past the daily annoyances of life. His temperament leads him to anger management class, where he meets fellow misfits Chuck (Josh Gad) and Bomb. Red becomes even more agitated when his feathered breth...
Bank Shot(1974) - A bank, temporarily housed in a mobile home while a new building is built, looks like an easy target. On the other hand, why not steal the whole bank and rob it in a safer location?
The Naked Face(1984) - Chicago psychiatrist Judd Stevens is suspected of murdering one of his patients when the man turns up stabbed to death in the middle of the city. After repeated attempts to convince two cops of his innocence, Dr. Stevens is forced to go after the real villains himself, and he finds himself up agains...
Love Me Or Leave Me(1955) - A fictionalized account of the career of jazz singer Ruth Etting and her tempestuous marriage to gangster Marty Snyder, who helped propel her to stardom.
The Beach Girls(1982) - School is out, and three girls head to the beach for vacation. Two of the girls are world-wise party-goers who attempt to loosen up their naive, virginal friend, whose uncle has allowed the girls to stay at his beach house. When the near-sighted, drug smuggling Captain Bly dumps his cargo of marijua...
Tom & Jerry: The Magic Ring(2002) - Tom and Jerry: The Magic Ring is a 2002 animated direct-to-video film starring Tom and Jerry. This was the first made-for-video attempt to recapture the style of Hanna and Barbera's original film shorts. Also, it was the final project and the last Tom and Jerry production to be executive produced by...
Captain Nemo & The Underwater City(1969)(1969) - Set in the 1870's..survivors of a shipwreck..are saved by the demented creator of "The Natilus".."Captain Nemo"(Robert Ryan)..who makes them newly appointed citizens of his underwater domain"Templemir"..some of the survivors accept the situation..but US Senator"Robert Fraiser"(Chuck Connors),"Mr.Lom...
Unleashed(2005) - A man enslaved by the mob since childhood and raised into behaving like a human attack dog escapes his captors and attempts to start a new life.
The Town Santa Forgot(1993) - This holiday TV special is a tale details the life of an outrageously overindulged, bratty 5-year old little boy named Jeremy Creek spoiled ridiculously by his inferiorly mild and intimidated parents, flinging himself into destructive, earsplitting, and violent temper tantrums when his requests are...
Chastity Bites(2013) - Legendary vampiress Elizabeth Bathory resurfaces as an abstinence education spokeswoman who uses the blood of virgins to stay forever young in this satirical horror comedy. Meanwhile, an intrepid teenage reporter realizes that her best friend is the Blood Countess' next victim, and attempts to convi...
Crazy Kind of Love(2013) - A young stoner attempts to help his mother work through the nervous breakdown she suffered as a result of her husband's philandering, and gets some unexpected help from a few unlikely allies in this warm-hearted family drama. Augusta was a devoted Connecticut mother whose life fell to pieces when sh...
Poison Ivy: The Secret Society(2008) - "Degrassi: The Next Generation" headliner Miriam McDonald takes the lead for this installment of the "Poison Ivy" series concerning a college freshman who joins a secret society of ambitious, ruthless temptresses. Danielle "Daisy" Brooks hasn't even been at Berkshire college for a week, and she's al...
Cocoon: The Return(1988) - The old age pensioners that left at the end of the first film come back to earth to visit their relatives. Will they all decide to go back to the planet where no-one grows old, or will they be tempted to stay back on earth?
Nobody's Fool(1986) - Cassie has a miserable job in a bar, is lonely and depressed. Her boyfriend left her when she told him that she's pregnant. After several failed suicide attempts she'd given away her baby for adoption - and regrets it now. When a theater group from L.A. comes to the small town Buckeye, she meets sta...
The Darjeeling Limited(2007) - A year after their father's funeral, three brothers travel across India by train in an attempt to bond with each other.
The Scarlett O'Hara War(1980) - This TV movie follows the trials and tribulations of David O. Selznick as he attempts to find an actress to play the role of Scarlett O'Hara in Gone with the Wind.
Golgo 13: The Professional(1983) - After assassinating the son of business tycoon Leonard Dawson, Golgo 13 finds himself prey to the CIA and the U.S. Army, whom Dawson has personally hired to kill the assassin. As days pass by, Dawson slowly loses his sanity as he continues to plot every attempt to kill Golgo 13 even without caring a...
Immortal Beloved(1994) - Immortal Beloved is a 1994 film about the life of composer Ludwig van Beethoven (played by Gary Oldman). The story follows Beethoven's secretary and first biographer Anton Schindler (Jeroen Krabb) as he attempts to ascertain the true identity of the Unsterbliche Geliebte (Immortal Beloved) addresse...
A Very Harold & Kumar 3D Christmas(2011) - Six years after their last adventure, stoner pals Harold (John Cho) and Kumar (Kal Penn) have grown apart and found new friends. As each is busy making holiday preparations, a mysterious package mistakenly arrives on Kumar's doorstep. Unfortunately, Kumar's attempt to redirect the package to Harold...
Lord of the Flies (1963)(1963) - Lost on an island, young survivors of a plane crash eventually revert to savagery despite the few rational boys' attempts to prevent that.
The World's End(2013) - Gary King (Simon Pegg) is an immature 40-year-old who's dying to take another stab at an epic pub-crawl that he last attempted 20 years earlier. He drags his reluctant buddies back to their hometown and sets out for a night of heavy drinking. As they make their way toward their ultimate destination...
Yakuza: Like a Dragon(2007) - Cult Japanese director Takashi Miike draws inspiration from the popular Playstation 2 title Yakuza for this unhinged tale of underworld violence in Tokyo starring Goro Kishitani and Kazuki Kitamura. It's summertime in Tokyo, and as the temperature rises, two undercover cops stake out a high-profile...
Robocop 2(1990) - OCP Is Back With A Plot To Bankrupt Detroit, MI And Build A New City, They Attempt To Create An Army Of Mechanical Police Officers But Robocop See's The Intent To Destroy The City And He Comes Back To Stop Them.
Harmony(2016) - In the future, Utopia has finally been achieved thanks to medical nanotechnology and a powerful ethic of social welfare and mutual consideration. This perfect world isn't that perfect though, and three young girls stand up to totalitarian kindness and super-medicine by attempting suicide via starvat...
Housewives from Another World(2010) - 2007 Penthouse Pet of the Year Heather Vandeven headlines this sexy sci-fi comedy about three beautiful housewives whose heavenly bodies get snatched by aliens attempting to prevent the launch of a deep-space satellite. Christine Nguyen and Rebecca Love co-star.
Bikini Jones and the Temple of Eros(2010) - Dr. Bikini Jones (Christine Nguyen) uses her trusty gold idol to search the wilds of Moronica for the Temple of Eros, fighting vicious dinosaurs and facing-off against her sensuous nemesis Evilla (Heather Vandeven, 2007 Penthouse Pet of the Year) along the way.
Elmer Gantry(1960) - Elmer Gantry, salesman, teams up with Sister Sharon Falconer, evangelist, to sell religion to America in the 1920's. They make enough money to build a temple, and Sister Sharon falls for Elmer. Elmer, is tested by temptation and almost capitulates, but is then wrongly accused by the jilted temptress...
Girly(1970) - A wealthy, fatherless British clan kidnaps bums and hippies and forces them to participate in an elaborate role-playing game in which they are the perfect family; those who refuse or attempt escape are ritualistically murdered.
The Beast Must Die(1974) - When his castle is exorcised, Dracula plots his revenge against the Monsignor who performed the rites by attempting to make the holy man's young neice his bride.
Dracula Has Risen From The Grave(1968) - When his castle is exorcised, Dracula plots his revenge against the Monsignor who performed the rites by attempting to make the holy man's young neice his bride.
Homebodies(1974) - When a quiet group of pensioners learn that their homes are to be torn down to make way for a block of flats, they decide to take action. What starts as an attempt to discourage the developers soon escalates into wholesale murder of both the developers and the construction workers.
King Solomon's Mines (1950)(1950) - Adventurer Allan Quartermain leads an expedition into uncharted African territory in an attempt to locate an explorer who went missing during his search for the fabled diamond mines of King Solomon.
Chill Factor(1999) - If a new biological chemical weapon is exposed to temperatures over fifty degrees Fahrenheit, it'll do something very bad. Two men try to make sure that doesn't happen, and that it doesn't get stolen by a terrorist.
Lilo & Stitch(2002) - Dr. Jumba Jookiba is on trial by the Galactic Federation for his creation of a dangerous experiment, experiment 626 which is cunning, smart, and dangerous. Despite their attempts to shoot it to prison on an asteroid, the alien re-routes the ship's navigation to planet Earth, and crash-lands on the i...
The Day Of The Locust(1975) - An art director in the 1930's falls in love and attempts to make a young woman an actress despite Hollywood who wants nothing to do with her because of her problems with an estranged man and her alcoholic father.
The Wild Thornberrys Movie(2002) - Based directly on characters from Nickelodeon's animated developed-for-TV series. Eliza Thornberry is sent to a British boarding school by her grandmother after an attempt to rescue a cheetah cub from a group of poachers makes her grandma fear for her safety. Darwin comes along with Eliza by hiding...
Jimmy Neutron: Boy Genius(2001) - 10-year-old Jimmy Neutron is no ordinary boy, he is a boy genius! After an attempt to communicate with an alien civilization fails, Jimmy tries a few other inventions of his which all have disastrous results. Deciding to disobey his parents, Jimmy sneaks out with his friends to visit the opening nig...
Hero(1992) - Stephen Frears' Hero is a contemporary re-working of a Frank Capra-styled fable about a two-bit criminal named Bernie (Dustin Hoffman) who saves several passengers from a plane crash and leaves the scene without being identified, leaving only a lost shoe for identification. One of the passengers hap...
Audrey Rose(1977) - A stranger attempts to convince a happily married couple that their daughter is actually his daughter reincarnated.
They Call Me Macho Woman(1991) - A young widow on a trip to the backwoods stumbles upon the operation of a gang of drug smugglers. They attempt to kill her in order to keep their operation a secret, but she turns out to be more resourceful than they thought, and starts to turn the tables on them.
Demonoid: Messenger Of Death(1981) - A British woman visits her husband at the Mexican mine he is attempting to reopen and discovers that the workers refuse to enter the mine fearing an ancient curse. The couple enter the mine to prove there is no danger and inadvertently release a demon which possess people's left hands and forces the...
Captain January(1936) - Shirley Temple plays a girl who lives with a lighthouse keeper, much to the chagrin of a truant officer, who feels she would be better off in boarding school.
Destination Moon(1950) - One of the first science fiction films to attempt a high level of accurate technical detail tells the story of the first trip to the moon.
Attack Of The 50 Foot Woman (1958)(1958) - When an abused wife grows to giant size because of an alien encounter and an aborted murder attempt, she goes after cheating husband with revenge on her mind.
Horror Of The Zombies(1974) - The living corpses of the Satan-worshiping Knights Templar hunt for human victims in a 16th century galleon.
Charly(1968) - A mentally impaired janitor(Cliff Robertson) has an operation which turns him into a genius.The effects of the operation unfortunately maybe temporary.
Disney's A Christmas Carol(2009) - Jim Carrey plays Ebeneezer Scrooge in Robert Zemeckis' motion-capture adaptation of the Charles Dickens classic. Ebeneezer Scrooge is a grumpy old man that holds the spirit of Christmas in contempt. In a dream, her gets a visit from the Ghost of Christmas Past, who reminds him of how he got to be su...
Act Of Violence(1948) - An embittered, vengeful POW stalks his former commanding officer who betrayed his men's planned escape attempt from a Nazi prison camp.
Spellbound(1945) - A female psychiatrist protects the identity of an amnesia patient accused of murder while attempting to recover his memory.
The Ark Of The Sun God(1984) - A safecracker takes a job where he must go to Istanbul and steal a scepter that once belonged to the god Gilgamesh but is now in the temple of a secret cult.
Castle Of Blood(1964) - A writer accepts a bet that he cannot spend the night alone in a haunted castle on All Soul's Eve. Once night falls at the castle, several who had been murdered therein return to life, reliving their deaths and seeking to kill the writer for his blood in a vain attempt to stay alive beyond that one...
The Mysterians(1957) - Aliens arrive on Earth and ask permission to be given a certain tract of land for their people to live on. But when they are discovered to be invaders, responsible for the giant robot that is destroying cities, the armed forces attempt to stop them with every weapon available.
United 93(2006) - United 93 is a 2006 film written, co-produced, and directed by Paul Greengrass that chronicles events aboard United Airlines Flight 93, which was hijacked during the September 11 attacks. The film attempts to recount with as much veracity as possible (there is a disclaimer that some imagination had...
Paws(1997) - A boy as well as a dog attempt to stop a bad woman from getting her hands on a computer disc that has pointers as to the whereabouts of a hidden fortune of $1 million dollars.
The Legend of Zorro(2005) - In 1850 (9 years after the events of the first film), California is voting on whether to join the United States of America as a state. A wild gunman, Jacob McGivens, attempts to steal some ballots, but Zorro chases after him and recaptures the votes. In their scuffle, McGivens pulls off Zorro's mask...
Dangerous Game(1987) - Five Sydney youths who break into a department store are followed by an Irish policeman who they had caused to be suspended from his job earlier that day. Inside, he inadvertently kills one of them, then attempts to get rid of the others.
The Incredible Hulk(2008) - Bruce Banner Becomes The Hulk As An Unwitting Pawn In A U.S. Military Scheme To Reinvigorate The Super Soldier Program Through Gamma Radiation, On The Run In South America As He Attempts To Cure Himself Of The Hulk Before He Is Captured by General Thunderbolt Ross But His Worst Fears Are Realized Wh...
The Last Mimzy(2007) - Presented as a memory flashback by a woman named Lena, The Last Mimzy is the story of a distant future's attempt to avert a catastrophic ecological disaster that has destroyed their world. High tech devices, masquerading as toys, are sent back in time into the hands of Noah and Emma, two children wh...
Robot Wars(1993) - In the year 2041, the rebel Centros are a plague to the survivors of the great toxic gas scare of 1993. A renegade Megarobot pilot and an archaeologist must team up (despite personal differences, a reluctant romance, and official pressure to cease and desist) to thwart the Centro's attempts to resur...
Clockwatchers(1997) - Iris is a lonely insecure temp beginning another short-term job for a credit company. She soon meets Margaret, another temp who shows her the ropes and introduces her to fellow temps Paula and Jane. The group becomes fast friends, meeting for drinks after work and looking for guys. All is changed wh...
Frozen River(2008) - After her husband takes off in their family vehicle for an unknown destination, Ray Eddy attempts to survive alone, raising two sons, Richard and James, and works part-time at Yankee Dollar, near Saint Lawrence River near Quebec and New York State. One day she witnesses a Mohawk woman driving their...
Beasts of the Southern Wild(2012) - Faced with both her hot-tempered father's fading health and melting ice-caps that flood her ramshackle bayou community and unleash ancient aurochs, 6-year-old Hushpuppy must learn the ways of courage and love. Directed by Benh Zeitlin. Starring Quvenzhane Wallis, Dwight Henry, Levy Easter
The End(1978) - Dark comedy about a dying man(Burt Reynolds)who keeps failing in his attempts to commit suicide.
Vicky Cristina Barcelona(2008) - Two girlfriends on a summer holiday in Spain become enamored with the same painter, unaware that his ex-wife, with whom he has a tempestuous relationship, is about to re-enter the picture.
The Strongest Man In The World(1975) - Dexter Riley and his friends accidently discover a new chemical mixed with a cereal seems to give anyone temporary superhuman strength.
The Impostors(1998) - In an attempt to resurrect the slapstick comedy of Laurel and Hardy or The Marx Brothers, Stanley Tucci and Oliver Platt team-up as two out-of-work actors who accidentally stowaway on a ship to hide from a drunken, belligerent lead actor who has sworn to kill them for belittling his talents. Of cour...
Women In Revolt(1971) - This film is a satire of the women's liberation movement, staring a trio of female impersonators. Candy is an aloof heiress caught in an unhappy relationship with her brother. Jackie is a virginal intellectual who believes women are oppressed in contemporary American society. And Holly is a nymphoma...
The Boys In The Band(1970) - Tempers fray and true selves are revealed when a heterosexual is accidentally invited to a homosexual party.
The Legend Of Bagger Vance(2000) - A down-and-out golfer attempts to recover his game and his life with help from a mystical caddy.
Agent Cody Banks 2: Destination London(2004) - Agent Cody Banks (Frankie Muniz) attends summer camp, actually a secret facility for training CIA teenage agents. When a group of CIA soldiers attempt to abduct head counselor Victor Diaz (Keith Allen), Cody helps him escape, mistaking the CIA operation for a training exercise. The director informs...
K-PAX(2001) - Based on the novel by Gene Brewer. After claiming he is an extraterrestrial from the planet 'K-PAX', 1,000 light years away in the Lyra constellation, prot (uncapitalized and rhyming with "goat") is committed to the Psychiatric Institute of Manhattan. There, psychiatrist Dr. Mark Powell attempts to...
The Lord of the Rings: The Fellowship of the Ring(2001) - In the Second Age, the Dark Lord Sauron attempts to conquer Middle-earth using his One Ring. In battle against Sauron, Prince Isildur cuts the Ring from Sauron's hand, destroying his physical form. However, Sauron's life force is bound to the Ring, allowing him to survive while the Ring also survive...
The Incredible Journey(1963) - The Hunter Family leaves their two dogs and cat with their friend John Longridge to watch while they are abroad. When Longridge leaves for a hunting trip, the animals also depart on their own journey in an attempt to get back to their real home. Longridge believes the animals are being cared for by...
The Temptations(1998) - Biography of the singers who formed the hit Motown muisical act, The Temptations.
Def By Temptation(1990) - An evil succubus is preying on libidinous black men in New York, and all that stands in her way is a minister-in-training, an aspiring actor, and a cop that specializes in cases involving the supernatural.
From Beyond The Grave(1974) - Anthology film from Amicus adapted from four short stories by R. Chetwynd-Hayes strung together about an antique dealer who owns a shop called Temptations Ltd. and the fate that befalls his customers who try to cheat him. Stories include "The Gate Crasher" with David Warner who frees an evil entity...
The Toxic Avenger Part III(1989) - Subtitle: "The Last Temptation Of Toxie". Toxie finds he has nothing to do as a superhero, as he has ridden his city of evil. So he decides to go to work for a major corporation, which he discovers may be the evilest of all his adversaries.
The Passion of the Christ(2004) - The last twelve hours of Jesus' life begin in Gethsemane as Jesus prays and is tempted by Satan, while his apostles, Peter, James and John sleep. After receiving thirty pieces of silver, one of Jesus' other apostles, Judas, approaches with the temple guards and betrays Jesus with a kiss on the cheek...
Austin Powers: International Man of Mytery(1997) - In 1967, British spy Austin Powers attempts to assassinate his nemesis, Dr. Evil, in his own nightclub (the Electric Psychedelic Pussycat Swingers Club). Dr. Evil escapes by launching himself in a space rocket disguised as a Bob's Big Boy statue, and cryogenically freezing himself. Austin volunteers...
Hannah Montana: The Movie(2009) - Based on Disney's hit TV series. Miley Stewart is having trouble with her life and struggling against her pop star alter-ego Hannah Montana and despite her attempts to keep it from the media, undercover journalist Oswald Granger vows to expose her once and for all.
Dinosaur(2000) - The very first film Walt Disney film to be entirely computer-animated. The film used computer-animated characters on live-action backgrounds and was Disney's most expensive film to produce to date. While a dinosaur-related computer-animated film had been contemplated for over a decade, the film fina...
Hannibal(2001) - Hannibal returns to America and attempts to make contact with disgraced Agent Starling and survive a vengeful victim's plan.
Pokmon Ranger and the Temple of the Sea(2006) - When a mysterious egg floats out into the sea it is collected by a treasure hunter named Captain Phantom, leader of the Phantom Troop. After a crew member of his betrays him and escapes the group, he meets with Ash and his friends and reveals he is a Pokemon Ranger, a person who forms a bond with wi...
Hustle & Flow(2005) - With help from his friends, a Memphis pimp in a mid-life crisis attempts to become a successful hip-hop emcee.
The Lighthorsemen(1987) - In the First World War, a soldier who cannot bring himself to kill the enemy on the battlefield ends up taking part in the Australian Light Horse Regiment charge on the German commanded Turkish defences at Beersheba in Palestine after British attempts to take it have been unsuccessful.
Eureka Stockade(1948) - In 1853, the government attempts to circumscribe the liberty of prospectors during the Australian gold rush, causing the gold miners to band together and fight for their rights.
Terminator 3: Rise of the Machines(2003) - After Skynet fails to kill Sarah Connor before her son is born and to kill John himself as a child, it sends back another Terminator, the T-X, in an attempt to wipe out as many Resistance officers as possible. This includes John's future wife, but not John himself as his whereabouts are unknown to S...
The Amazing Spider-Man(2012) - After Peter Parker is bitten by a genetically altered spider, he gains newfound, spider-like powers and ventures out to save the city from the machinations of a mysterious reptilian foe. This was an attempted reboot of the Spider-Man franchise following the previous film trilogy.
The Oracle(1985) - Murder victim's spirit reaches out from beyond the grave in an attempt to possess the body of a young woman who has moved into his old apartment.
The Phantom Of The Opera(1925) - A Deformed Phantom Haunt's The Paris Opera House By Causing Murder And Mayhem In An Attempt To Make The Woman That He Love's A Star.
Tropic Thunder(2008) - While shooting a war film, the director attempts to liven up proceedings by dropping the principle actors into the middle of a real jungle, claiming he is going to capture their performance with hidden cameras. The hapless group including drug-addled comedy star Jeff Portnoy and po-faced method man...
Deadfall(1968) - Cat burglar Henry Clarke and his accomplices, the Moreaus, attempt to steal diamonds from the chteau of millionaire Salinas. However, Henry's partners in crime aren't the most emotionally stable people.
Perfect Stranger(2007) - A journalist goes undercover to ferret out businessman Harrison Hill as her childhood friend's killer. Posing as one of his temps, she enters into a game of online cat-and-mouse.
The Tattooist(2007) - A young artist unknowingly plays a role in releasing a deadly spirit as he attempts to learn tatau, the Samoan tradition of tattooing.
Vantage Point(2008) - The attempted assassination of the American President is told and re-told from several different perspectives.
The Awful Truth(1937) - Unfounded suspicions lead a married couple to begin divorce proceedings, whereupon they start undermining each other's attempts to find new romance.
The Ice Harvest(2005) - A shady lawyer attempts a Christmas Eve crime, hoping to swindle the local mob out of some money. But his partner, a strip club owner, might have different plans for the cash.
Cult of the Cobra(1955) - Six American officers are visiting an Asian bazaar before shipping off to the US. After seeing a snake charmer they are given the offer to see cult of the Lamians. They secretly sneak into the temple but are shortly discovered but before they escape the high priest threatens them with a death curse....
Fantastic Voyage(1966) - Set during the Cold War, the US and Soviet Union have discovered the technique of shrinking however the process only lasts for an hour. Scientist Dr. Jan Benes ends up in a coma after a attempted assassination when heading back to the US (working under the Soviet Union). Dr. Benes knows how to exten...
I Saw What You Did(1965) - Two teenage girl decide to have an evening of fun by making prank calls with the following "I saw what you did, and I know who you are.". However as go through the night they call a man who has recently killed his wife. The man takes them seriously and attempts to hunt them down to silence them pre...
A Man, A Woman And A Bank(1979) - Two novice thieves are plotting to rob a bank in Vancouver. A photographer snaps a shot of one thief as he is carrying the bank building's blueprints. The would-be thief then begins a relationship with the photographer and attempts to retrieve the photos. Meanwhile, the thieves' plot consists of thi...
The Bedroom Window(1987) - Terry has an affair with his boss' wife. From his bedroom window, she sees a rape and murder attempt. Terry reports it to the police as if he saw it. Things get complicated.
The Cat Came Back(1988) - A pesky yellow cat becomes the bane of Mr. Johnson's life as it constantly outsmarts his increasingly desperate attempts to get rid of it. Mr. Johnson, an old man, makes innumerable attempts to rid himself of a little yellow cat that keeps stalking him.
Apocalypto(2006) - The Mayan kingdom is at the height of its opulence and power but the foundations of the empire are beginning to crumble. The leaders believe they must build more temples and sacrifice more people or their crops and citizens will die. Jaguar Paw (Rudy Youngblood), a peaceful hunter in a remote tribe,...
Jailbird Rock(1988) - A young dancer protecting her mother from her abusive stepfather is forced to shoot him. She is convicted and sent to prison. The inmates hatch an escape plan, part of which is to put on a musical show to cover the attempted breakout.
Little Miss Broadway(1938) - Little Miss Broadway is a 1938 American musical drama film directed by Irving Cummings. The screenplay was written by Harry Tugend and Jack Yellen. The film stars Shirley Temple in a story about a theatrical boarding house and its occupants, and was originally titled Little Lady of Broadway. In 2009...
Curly Top(1935) - Curly Top is a 1935 American musical drama film directed by Irving Cummings. The screenplay by Patterson McNutt and Arthur J. Beckhard focuses on the adoption of a young orphan (Shirley Temple) by a wealthy bachelor (John Boles) and his romantic attraction to her older sister (Rochell
Mouse into Space(1962) - Jerry, tired of Tom's repeated attempts to harm him, gets mad and leaves the house to join a space program. Tom tries to convince Jerry to stay, but to no avail. While Jerry is tested for the space program, Tom becomes so distraught that he becomes an old alcoholic. However, he falls asleep in a lar...
Third Man On The Mountain(1959) - A boy attempts to realize his father's dream of climbing an alpine peak known as the Citadel.
Bring It On: Worldwide Cheersmack(2017) - In an attempt to take down rival cheer squad The Truth, cheer captain Destiny decides that she will bring Blake and his male street dancers onto her squad, The Rebels. Despite best intentions, the two groups do not mesh well together initially.
Columbus Day(2009) - A thief has just one morning to fix the damage done during the biggest heist of his career, all while attempting to repair his relationship with his ex-wife.
Free Birds(2013) - Reggie is a turkey who has always feared Thanksgiving because turkeys have always been on the menu, but his incessant attempts to warn his flock have made him an outcast. When the other turkeys finally realize what is happening, they thoughtlessly throw Reggie outside in an attempt to save themselve...
Mutant War(1988) - The sequel to 'Galaxy Destroyer' which finds our hero Harry Trent wandering Earth's post-apocalyptic landscape full of mutants, monsters, and fragmented human tribes. Harry's attempt to help a young girl rescue her sisters, leads him to a group of armed mutants led by a human madman attempting to br...
Red Mercury(2005) - Three Islamist terrorist bomb-makers have just obtained some red mercury, a semi-mythical explosive. They get a tipoff that their safehouse is about to be raided and they flee on foot from the police. In an attempt to escape they kidnap hostages in a Greek restaurant in London and threaten to detona...
The Angry Birds Movie(2016) - Flightless birds lead a mostly happy existence, except for Red (Jason Sudeikis), who just can't get past the daily annoyances of life. His temperament leads him to anger management class, where he meets fellow misfits Chuck (Josh Gad) and Bomb. Red becomes even more agitated when his feathered breth...
A Merry Friggin' Christmas(2014) - Boyd Mitchler and his family must spend Christmas with his estranged family of misfits. Upon realizing that he left all his son's gifts at home, he hits the road with his dad in an attempt to make the 8-hour round trip before sunrise.
Frankenstein On Campus(1970) - Viktor Frankenstein, expelled from Ingoldstat U for doing weird experiments and for acting a bit looney, goes to college in Canada to study brain control under Prof. Preston. Campus radicals frame Viktor (photographed holding a joint) in an attempt to discredit both Preston and the Dean and Viktor i...
Smokey And The Hotwire Gang(1979) - CB runaways attempt to rob an armored car.
Pet Pals: Marco Polo's Code(2010) - A jump-up from traditional to CGI for Grupo Alcuni's TV series as Moby, Holly, Diva, Tophat, Pio and Nameless investigate and find Marco Polo's Code, while the villains (headlined by a CrowWitch), at least, attempt to drain the canals of Venice.
Night Eyes II(1991) - Security expert Will Griffith has been hired to secure the mansion of South American expatriate Hector Mejenes, who has had attempts made on his life, upon the insistance of his American wife, Marilyn. Now the neglected wife finds herself attracted to the security guard and vice versa.
Dear John(2010) - Director Lasse Hallstrm and screenwriter Jamie Linden collaborate to adapt author Nicholas Sparks' novel about a young soldier who falls for an idealistic college girl. Savannah Curtis (Amanda Seyfried) was on spring break when she first met John Tyree (Channing Tatum), who was home on temporary le...
Diary of a Wimpy Kid: Rodrick Rules(2011) - As Greg Heffley braves his first days of seventh grade, his parents make a noble yet ill-advised attempt to help him forge a stronger bond with his mischievous older brother Rodrick, who takes twisted delight in tormenting his unsuspecting younger sibling at every opportunity.
LEGO Star Wars: Holiday Special(2020) - A Disney+ holiday short, based on LEGO Construction toys and George Lucas' "Star Wars" characters. In the special, set after Episode IX, Rey begins to doubt her abilities as a teacher to Finn. She travels to a temple and finds a time key, which allows her to travel to different moments in time throu...
The LEGO Movie 2: The Second Part(2019) - Emmet Brickowski attempts to rescue his friends from the Systar System, while dealing with a coming cataclysm known as "Armamageddon". Thanks to the massive theatrical success of the first LEGO movie along with its franchised sequels the creators of the previous films wanted to create a new film tha...
The Boss Baby(2017) - A man named Tim Templeton tells a story about his imaginative seven-year-old self and his parents, Ted and Janice. One day, Tim is surprised when an infant wearing a business suit arrives at his house in a taxi, and Ted and Janice refer to him as Tim's little brother. Tim is envious of the attention...
The Last Airbender(2010) - It's been over a year since the Fire Nation declared war on the other nations of the world. In an attempt to flea the war, Sokka and Katara find a large iceberg and frozen inside is the titular Last Airbender. Only age 12, he has a lot to learn before he is ready to save the world, namely getting th...
The Weird Adventures of Mutt & Jeff and Bugoff(1973) - USA government agents Mutt and Jeff have been assigned to track down SMOGPOOs top secret agent Bugoff, a master of disguise attempting to steal secrets all across th
https://myanimelist.net/anime/14075/Zetsuen_no_Tempest -- Action, Mystery, Psychological, Drama, Magic, Fantasy, Shounen
https://myanimelist.net/anime/2809/Fuusen_Shoujo_Temple-chan --
https://myanimelist.net/manga/120643/Temple
https://myanimelist.net/manga/15205/Zetsuen_no_Tempest
https://myanimelist.net/manga/335/Gravitation__Voice_of_Temptation
10 Things I Hate About You (1999) ::: 7.3/10 -- PG-13 | 1h 37min | Comedy, Drama, Romance | 31 March 1999 (USA) -- A pretty, popular teenager can't go out on a date until her ill-tempered older sister does. Director: Gil Junger Writers: Karen McCullah, Kirsten Smith
10 Things I Hate About You ::: TV-PG | 30min | Comedy | TV Series (19992010) -- Based on the same-named hit movie from 1999 that starred Heath Ledger and Julia Stiles, this half-hour series returns to Padua High, where newcomers Kat and Bianca Stratford attempt to navigate the popular crowd. Creator:
12 Angry Men (1957) ::: 9.0/10 -- Approved | 1h 36min | Crime, Drama | 10 April 1957 (USA) -- A jury holdout attempts to prevent a miscarriage of justice by forcing his colleagues to reconsider the evidence. Director: Sidney Lumet Writers: Reginald Rose (story), Reginald Rose (screenplay)
1984 (1956) ::: 7.0/10 -- Not Rated | 1h 30min | Drama, Sci-Fi | September 1956 (USA) -- In a totalitarian future society, Winston Smith, whose daily work is re-writing history, tries to rebel by falling in love. Director: Michael Anderson Writers: George Orwell (freely adapted from the novel by: "1984"), William Templeton (screenplay) (as William P. Templeton) | 1 more credit Stars:
2 or 3 Things I Know About Her (1967) ::: 6.8/10 -- 2 ou 3 choses que je sais d'elle (original title) -- 2 or 3 Things I Know About Her Poster A day in the life of a Parisian housewife/prostitute, interspersed with musings on the Vietnam War and other contemporary issues. Director: Jean-Luc Godard Writers: Catherine Vimenet (letter), Jean-Luc Godard Stars:
48 Hrs. (1982) ::: 6.9/10 -- R | 1h 36min | Action, Comedy, Crime | 8 December 1982 (USA) -- A hard-nosed cop reluctantly teams up with a wise-cracking criminal temporarily paroled to him, in order to track down a killer. Director: Walter Hill Writers: Roger Spottiswoode, Walter Hill | 2 more credits
Aaahh!!! Real Monsters ::: TV-Y7 | 30min | Animation, Family, Horror | TV Series (19941997) -- The show takes us through the struggles of life as a child monster. Three monster friends are studying how to scare humans in school. Often, their attempts don't work out as planned. Creators:
About Alex (2014) ::: 6.4/10 -- R | 1h 39min | Drama | 8 August 2014 (USA) -- When a group of old college friends reunite over a long weekend after one of them attempts suicide, old crushes and resentments shine light on their life decisions, and ultimately push friendships and relationships to the brink. Director: Jesse Zwick Writer:
A Bridge Too Far (1977) ::: 7.4/10 -- PG | 2h 55min | Drama, History, War | 15 June 1977 (USA) -- Operation Market Garden, September 1944: The Allies attempt to capture several strategically important bridges in the Netherlands in the hope of breaking the German lines. Director: Richard Attenborough Writers:
A Charlie Brown Thanksgiving (1973) ::: 7.7/10 -- TV-G | 25min | Animation, Comedy, Family | TV Movie 20 November 1973 -- Peppermint Patty invites herself and her friends over to Charlie Brown's for Thanksgiving, and with Linus, Snoopy, and Woodstock, he attempts to throw together a Thanksgiving dinner. Directors: Bill Melendez, Phil Roman Writer:
A Christmas Story (1983) ::: 7.9/10 -- PG | 1h 33min | Comedy, Family | 18 November 1983 (USA) -- In the 1940s, a young boy named Ralphie attempts to convince his parents, his teacher and Santa that a Red Ryder BB gun really is the perfect Christmas gift. Director: Bob Clark Writers:
A Coffee in Berlin (2012) ::: 7.4/10 -- Oh Boy (original title) -- A Coffee in Berlin Poster -- An aimless university dropout attempts to make sense of life as he spends one fateful day wandering the streets of Berlin. Director: Jan-Ole Gerster (as Jan Ole Gerster) Writer:
Act of Violence (1948) ::: 7.5/10 -- Passed | 1h 22min | Drama, Film-Noir, Thriller | 21 December 1948 (USA) -- An embittered, vengeful POW stalks his former commanding officer who betrayed his men's planned escape attempt from a Nazi prison camp. Director: Fred Zinnemann Writers: Robert L. Richards (screenplay), Collier Young (story)
A Kiss Before Dying (1956) ::: 6.7/10 -- Approved | 1h 34min | Crime, Film-Noir, Mystery | 12 June 1956 (USA) -- A ruthless college student resorts to murder in an attempt to marry an heiress. Director: Gerd Oswald Writers: Lawrence Roman (screenplay), Ira Levin (novel)
Alice Adams (1935) ::: 6.9/10 -- Passed | 1h 39min | Comedy, Drama, Romance | 13 November 1935 -- Alice Adams Poster A working-class girl is thwarted and embarrassed in her attempts to move up socially by her gauche family and unstable father. Director: George Stevens Writers: Booth Tarkington (novel), Dorothy Yost (screen play) | 2 more credits Stars:
Alien: Covenant (2017) ::: 6.4/10 -- R | 2h 2min | Horror, Sci-Fi, Thriller | 19 May 2017 (USA) -- The crew of a colony ship, bound for a remote planet, discover an uncharted paradise with a threat beyond their imagination, and must attempt a harrowing escape. Director: Ridley Scott Writers:
All Over the Guy (2001) ::: 6.5/10 -- R | 1h 35min | Comedy, Romance | 7 March 2002 (Australia) -- "All Over The Guy" is a contemporary romantic comedy about the quest to find the "one" when "the one" doesn't know he's the "one." It explores the unlikely pairing of two 20-somethings ... S Director: Julie Davis Writer:
All the Money in the World (2017) ::: 6.8/10 -- R | 2h 12min | Biography, Crime, Drama | 25 December 2017 (USA) -- The story of the kidnapping of 16-year-old John Paul Getty III and the desperate attempt by his devoted mother to convince his billionaire grandfather Jean Paul Getty to pay the ransom. Director: Ridley Scott Writers:
Alone in the Wilderness (2004) ::: 8.7/10 -- 57min | Documentary | TV Movie 8 October 2004 -- In 1968, one man films his attempt to build a cabin and live in the Alaskan wilderness. He goes weeks or months at a time without human contact. Director: Dick Proenneke Writers: Sam Keith (book), Dick Proenneke (journals) Stars:
Alone ::: TV-14 | 44min | Documentary, Reality-TV | TV Series (2015 ) -- Ten survival "experts" attempt to survive alone. The winner receives $500,000. Stars: Nicole Apelian, Dan, David
Amadeus (1984) ::: 8.3/10 -- R | 2h 40min | Biography, Drama, History | 19 September 1984 (USA) -- The life, success and troubles of Wolfgang Amadeus Mozart, as told by Antonio Salieri, the contemporaneous composer who was insanely jealous of Mozart's talent and claimed to have murdered him. Director: Milos Forman Writers:
American Animals (2018) ::: 7.0/10 -- R | 1h 56min | Biography, Crime, Drama | 14 August 2018 (USA) -- Four young men mistake their lives for a movie and attempt one of the most audacious heists in U.S. history. Director: Bart Layton Writers: Bart Layton, Jon Croker (additional material) | 4 more credits
Anatomy of a Murder (1959) ::: 8.0/10 -- Not Rated | 2h 41min | Crime, Drama, Mystery | 13 July 1959 (Canada) -- In a murder trial, the defendant says he suffered temporary insanity after the victim raped his wife. What is the truth, and will he win his case? Director: Otto Preminger Writers:
Angel Has Fallen (2019) ::: 6.4/10 -- R | 2h 1min | Action, Thriller | 23 August 2019 (USA) -- Mike Banning is framed for the attempted assassination of the President and must evade his own agency and the FBI as he tries to uncover the real threat. Director: Ric Roman Waugh Writers:
Appropriate Behavior (2014) ::: 6.6/10 -- Not Rated | 1h 26min | Comedy, Drama, Romance | 16 January 2015 (USA) -- Shirin is struggling to become an ideal Persian daughter, politically correct bisexual and hip young Brooklynite but fails miserably in her attempt at all identities. Being without a clich to hold onto can be a lonely experience. Director: Desiree Akhavan Writer:
Arn: The Knight Templar (2007) ::: 6.6/10 -- Arn: Tempelriddaren (original title) -- Arn: The Knight Templar Poster -- Arn, the son of a high-ranking Swedish nobleman is educated in a monastery and sent to the Holy Land as a knight templar to do penance for a forbidden love. Director: Peter Flinth Writers:
A Series of Unfortunate Events ::: TV-PG | 50min | Adventure, Comedy, Drama | TV Series (20172019) -- After the loss of their parents in a mysterious fire, the three Baudelaire children face trials and tribulations attempting to uncover dark family secrets. Stars:
A Series of Unfortunate Events ::: TV-PG | 50min | Adventure, Comedy, Drama | TV Series (2017-2019) Episode Guide 25 episodes A Series of Unfortunate Events Poster -- After the loss of their parents in a mysterious fire, the three Baudelaire children face trials and tribulations attempting to uncover dark family secrets. Stars:
Assassin's Creed (2016) ::: 5.7/10 -- PG-13 | 1h 55min | Action, Adventure, Sci-Fi | 21 December 2016 (USA) -- Callum Lynch explores the memories of his ancestor Aguilar de Nerha and gains the skills of a Master Assassin, before taking on the secret Templar society. Director: Justin Kurzel Writers:
Avengers: Infinity War (2018) ::: 8.4/10 -- PG-13 | 2h 29min | Action, Adventure, Sci-Fi | 27 April 2018 (USA) -- The Avengers and their allies must be willing to sacrifice all in an attempt to defeat the powerful Thanos before his blitz of devastation and ruin puts an end to the universe. Directors: Anthony Russo, Joe Russo Writers:
Awkward. ::: TV-14 | 22min | Comedy, Drama, Romance | TV Series (20112016) -- An unpopular 15-year-old gains immediate, yet unwanted, popularity at her high school when the student body mistakes an accident she has for a suicide attempt. Creator:
Bad Words (2013) ::: 6.6/10 -- R | 1h 29min | Comedy, Drama | 28 March 2014 (USA) -- A spelling bee loser sets out to exact revenge by finding a loophole and attempting to win as an adult. Director: Jason Bateman Writer: Andrew Dodge
Balloon (2018) ::: 7.5/10 -- Ballon (original title) -- Balloon Poster -- East Germany, 1979. After initially failing to flee from the East to the West in a self-built hot-air balloon, two families struggle to make a second attempt, while the East German State Police are chasing them. Director: Michael Herbig (as Michael Bully Herbig) Writers:
Bates Motel ::: TV-MA | 45min | Drama, Horror, Mystery | TV Series (20132017) -- A contemporary prequel to Psycho, giving a portrayal of how Norman Bates' psyche unravels through his teenage years, and how deeply intricate his relationship with his mother, Norma, truly is. Creators:
Beasts of the Southern Wild (2012) ::: 7.3/10 -- PG-13 | 1h 33min | Adventure, Drama, Fantasy | 5 July 2012 (Russia) -- Faced with both her hot-tempered father's fading health and melting ice-caps that flood her ramshackle bayou community and unleash ancient aurochs, six-year-old Hushpuppy must learn the ways of courage and love. Director: Benh Zeitlin Writers:
Behind Enemy Lines (2001) ::: 6.4/10 -- PG-13 | 1h 46min | Action, Drama, Thriller | 30 November 2001 (USA) -- A Navy navigator is shot down over enemy territory and is ruthlessly pursued by a secret police enforcer and the opposing troops. Meanwhile his commanding officer goes against orders in an attempt to rescue him. Director: John Moore Writers:
Behind The Candelabra (2013) ::: 7.0/10 -- Behind the Candelabra (original title) -- Behind The Candelabra Poster -- A chronicle of the tempestuous six-year romance between megastar singer Liberace and his young lover Scott Thorson. Director: Steven Soderbergh Writers:
Better Off Dead... (1985) ::: 7.1/10 -- PG | 1h 37min | Comedy, Romance | 11 October 1985 (USA) -- After his girlfriend ditches him for a boorish ski jock, Lane decides that suicide is the only answer. However, his increasingly inept attempts bring him only more agony and embarrassment. Filled with the wildest teen nightmares. Director: Savage Steve Holland Writer:
Birdman or (The Unexpected Virtue of Ignorance) (2014) ::: 7.7/10 -- R | 1h 59min | Comedy, Drama | 14 November 2014 (USA) -- A washed-up superhero actor attempts to revive his fading career by writing, directing, and starring in a Broadway production. Director: Alejandro G. Irritu Writers: Alejandro G. Irritu, Nicols Giacobone | 3 more credits
Blackadder II ::: TV-PG | 2h 56min | Comedy | TV Series (1986) In the Tudor court of Elizabeth I, Lord Edmund Blackadder strives to win Her Majesty's favour while attempting to avoid a grisly fate should he offend her. Stars: Rowan Atkinson, Tony Robinson, Tim McInnerny Available on Amazon
Black Sunday (1977) ::: 6.8/10 -- R | 2h 23min | Adventure, Crime, Drama | 1 April 1977 (USA) -- Black Sunday is the powerful story of a Black September terrorist group attempting to blow up a Goodyear blimp hovering over the Super Bowl stadium with 80,000 people and the president of the United States in attendance. Director: John Frankenheimer Writers: Thomas Harris (based on the novel by), Ernest Lehman (screenplay by) | 2 more credits
Blow the Man Down (2019) ::: 6.4/10 -- R | 1h 31min | Comedy, Drama, Mystery | 20 March 2020 (USA) -- Mary Beth and Priscilla Connolly attempt to cover up a gruesome run-in with a dangerous man. To conceal their crime, the sisters must go deep into the criminal underbelly of their hometown, uncovering the town's darkest secrets. Directors: Bridget Savage Cole, Danielle Krudy Writers:
Blue Valentine (2010) ::: 7.4/10 -- R | 1h 52min | Drama, Romance | 28 January 2011 (USA) -- The relationship of a contemporary married couple, charting their evolution over a span of years by cross-cutting between time periods. Director: Derek Cianfrance Writers: Derek Cianfrance, Joey Curtis | 1 more credit
Bodyguard ::: TV-MA | 1h | Crime, Drama, Thriller | TV Series (2018) -- A contemporary thriller featuring the Royalty and Specialist Protection Branch of London's Metropolitan Police Service. Creator: Jed Mercurio
Boiler Room (2000) ::: 7.0/10 -- R | 2h | Crime, Drama, Thriller | 18 February 2000 (USA) -- A college dropout, attempting to live up to his father's high standards, gets a job as a broker for a suburban investment firm which puts him on the fast track to success. But the job might not be as legitimate as it first appeared to be. Director: Ben Younger Writer:
Bones ::: TV-14 | 40min | Comedy, Crime, Drama | TV Series (20052017) -- Forensic anthropologist Dr. Temperance "Bones" Brennan and cocky F.B.I. Special Agent Seeley Booth build a team to investigate murders. Quite often, there isn't more to examine than rotten flesh or mere bones. Creator:
Breaking News (2004) ::: 6.7/10 -- Dai si gin (original title) -- Breaking News Poster After a disastrous failure to stop a robber gang, the police attempt to redeem themselves through a series of publicity stunts and shootouts. Director: Johnnie To Writers: Hing-Ka Chan (as Chan Hing Kai), Tin-Shing Yip (as Ip Tin Shing) Stars:
Breathless (1960) ::: 7.8/10 -- bout de souffle (original title) -- Breathless Poster -- A small-time thief steals a car and impulsively murders a motorcycle policeman. Wanted by the authorities, he reunites with a hip American journalism student and attempts to persuade her to run away with him to Italy. Director: Jean-Luc Godard
Brief Encounter (1945) ::: 8.0/10 -- Not Rated | 1h 26min | Drama, Romance | 24 August 1946 (USA) -- Meeting a stranger in a railway station, a woman is tempted to cheat on her husband. Director: David Lean Stars: Celia Johnson, Trevor Howard, Stanley Holloway
Broadway Danny Rose (1984) ::: 7.4/10 -- PG | 1h 24min | Comedy | 27 January 1984 (USA) -- In his attempts to reconcile a lounge singer with his mistress, a hapless talent agent is mistaken as her lover by a jealous gangster. Director: Woody Allen Writer: Woody Allen
Bullet (1996) ::: 6.5/10 -- R | 1h 36min | Action, Crime, Drama | 31 May 1996 (Italy) -- Paroled after 8 years in prison, Bullet's picked up by his brother and a friend. Bullet assaults a drug dealer and two customers. Things escalate. Director: Julien Temple Writers: Mickey Rourke (as 'Sir' Eddie Cook), Bruce Rubenstein Stars:
Burn After Reading (2008) ::: 7.0/10 -- R | 1h 36min | Comedy, Crime, Drama | 12 September 2008 (USA) -- A disk containing mysterious information from a CIA agent ends up in the hands of two unscrupulous and daft gym employees who attempt to sell it. Directors: Ethan Coen, Joel Coen Writers:
Captain America: The First Avenger (2011) ::: 6.9/10 -- PG-13 | 2h 4min | Action, Adventure, Sci-Fi | 22 July 2011 (USA) -- Steve Rogers, a rejected military soldier, transforms into Captain America after taking a dose of a "Super-Soldier serum". But being Captain America comes at a price as he attempts to take down a war monger and a terrorist organization. Director: Joe Johnston Writers:
Carmen Jones (1954) ::: 6.8/10 -- Approved | 1h 45min | Drama, Musical, Romance | 28 October 1954 (USA) -- Contemporary version of the Bizet opera, with new lyrics and an African-American cast. Director: Otto Preminger Writers: Oscar Hammerstein II (book) (as Oscar Hammerstein 2nd), Harry Kleiner
Castaway on the Moon (2009) ::: 8.1/10 -- Kimssi pyoryugi (original title) -- Castaway on the Moon Poster -- A failed suicide attempt leads a heartbroken man to live a life in the wilderness. Director: Hae-jun Lee Writer:
Cazuza: Time Doesn't Stop (2004) ::: 6.9/10 -- Cazuza: O Tempo No Pra (original title) -- Cazuza: Time Doesn't Stop Poster The life and times of Cazuza, Brazilian singer/poet/enfant terrible, from his start with rock group "Baro Vermelho", to his death from Aids, in 1990, showing his career, love affairs, and involvement with drugs. Directors: Walter Carvalho, Sandra Werneck Writers: Lucinha Arajo (book) (as Lcia Arajo), Fernando Bonassi | 1 more
Celda 211 (2009) ::: 7.6/10 -- 13+ | 1h 53min | Action, Adventure, Crime | 6 November 2009 (Spain) -- The story of two men on different sides of a prison riot -- the inmate leading the rebellion and the young guard trapped in the revolt, who poses as a prisoner in a desperate attempt to survive the ordeal. Director: Daniel Monzn Writers:
Citizen Ruth (1996) ::: 7.0/10 -- R | 1h 46min | Comedy, Drama | 13 December 1996 (USA) -- An irresponsible, drug-addicted, recently impregnated woman finds herself in the middle of an abortion debate when both parties attempt to sway her to their respective sides. Director: Alexander Payne Writers:
Clean, Shaven (1993) ::: 7.1/10 -- Not Rated | 1h 19min | Crime, Drama, Thriller | 21 April 1995 (USA) -- After a man suffering from schizophrenia is released from a mental institution, he attempts to get his daughter back from her adoptive family. Director: Lodge Kerrigan (as Lodge H. Kerrigan) Writer: Lodge Kerrigan (as Lodge H. Kerrigan) Stars:
Cleopatra (1963) ::: 7.0/10 -- G | 3h 12min | Biography, Drama, History | 31 July 1963 (Canada) -- Queen Cleopatra VII of Egypt experiences both triumph and tragedy as she attempts to resist the imperial ambitions of Rome. Director: Joseph L. Mankiewicz Writers: Joseph L. Mankiewicz (screenplay), Ranald MacDougall (screenplay) | 5
Clockwatchers (1997) ::: 6.5/10 -- PG-13 | 1h 36min | Comedy, Drama | 15 May 1998 (USA) -- The relationship between four female temps all working for the same credit company is threatened with the arrival of a new hire, who lands a permanent position one of the women was vying for. Director: Jill Sprecher Writers:
Contempt (1963) ::: 7.6/10 -- Le mpris (original title) -- Contempt Poster -- Screenwriter Paul Javal's marriage to his wife Camille disintegrates during movie production as she spends time with the producer. Layered conflicts between art and business ensue. Director: Jean-Luc Godard Writer:
Cradle Will Rock (1999) ::: 6.8/10 -- R | 2h 12min | Drama | 21 January 2000 (USA) -- A true story of politics and art in the 1930s U.S., focusing on a leftist musical drama and attempts to stop its production. Director: Tim Robbins Writer: Tim Robbins Stars:
Crazy Ex-Girlfriend ::: TV-14 | 42min | Comedy, Musical | TV Series (20152019) -- A young woman abandons a choice job at a law firm and her life in New York in an attempt to find happiness in the unlikely locale of West Covina, California. Creators:
Crazyhead ::: 1h | Comedy, Horror | TV Series (2016) Amy and Raquel attempt to navigate their way through the choppy waters of their early twenties whilst simultaneously kicking the ass of some seriously gnarly demons. What could possibly go wrong? Stars: Cara Theobold, Susan Wokoma, Lewis Reeves
Crazy Rich Asians (2018) ::: 6.9/10 -- PG-13 | 2h | Comedy, Drama, Romance | 15 August 2018 (USA) -- This contemporary romantic comedy, based on a global bestseller, follows native New Yorker Rachel Chu to Singapore to meet her boyfriend's family. Director: Jon M. Chu Writers:
Crime Busters (1977) ::: 7.2/10 -- I due superpiedi quasi piatti (original title) -- Crime Busters Poster -- An attempted robbery turns to be an unexpected recruitment when two unemployed men mistakenly break into a police office instead of a store. Director: Enzo Barboni (as E.B. Clucher) Writers:
Crimson Peak (2015) ::: 6.5/10 -- R | 1h 59min | Drama, Fantasy, Horror | 16 October 2015 (USA) -- In the aftermath of a family tragedy, an aspiring author is torn between love for her childhood friend and the temptation of a mysterious outsider. Trying to escape the ghosts of her past, she is swept away to a house that breathes, bleeds - and remembers. Director: Guillermo del Toro Writers:
Crown for Christmas (2015) ::: 6.9/10 -- TV-G | 1h 26min | Comedy, Drama, Family | TV Movie 27 November 2015 -- After getting fired from her job as a maid at a ritzy New York City hotel, Allie reluctantly accepts a temporary gig as the governess to a young girl who is part of a powerful family in Europe that lives in a castle. Director: Alex Zamm Writers:
Cry Freedom (1987) ::: 7.4/10 -- PG | 2h 37min | Biography, Drama, History | 6 November 1987 (USA) -- South African journalist Donald Woods is forced to flee the country, after attempting to investigate the death in custody of his friend, the black activist Steve Biko. Director: Richard Attenborough Writers: John Briley (screenplay), Donald Woods (books) Stars:
Cybill ::: TV-PG | 30min | Comedy | TV Series (19951998) A struggling, middle-aged actress attempts to make a career for herself, all while surrounded by her hard-drinking best friend Maryann, her 2 former husbands, and her 2 daughters. Creator: Chuck Lorre Stars:
Days of Heaven (1978) ::: 7.8/10 -- PG | 1h 34min | Drama, Romance | 6 October 1978 (USA) -- A hot-tempered farm laborer convinces the woman he loves to marry their rich but dying boss so that they can have a claim to his fortune. Director: Terrence Malick Writer: Terrence Malick
Deadbeat ::: TV-14 | 22min | Comedy | TV Series (20142016) -- Kevin is a medium for hire, who attempts to solve various ghosts' unresolved problems, so that they can move on to a final resting place, occasionally with the help of his best friend and drug dealer, Roofie. Creators:
Dead Like Me ::: TV-14 | 1h | Comedy, Drama, Fantasy | TV Series (20032004) -- After being hit on the head by a toilet seat, a young temp clerk becomes a grim reaper in death. Creator: Bryan Fuller
Diary of a Wimpy Kid: Rodrick Rules (2011) ::: 6.5/10 -- PG | 1h 39min | Comedy, Family | 25 March 2011 (USA) -- Back in middle school after summer vacation, Greg Heffley and his older brother Rodrick must deal with their parents' misguided attempts to have them bond. Director: David Bowers Writers:
Die Hard 2 (1990) ::: 7.2/10 -- R | 2h 4min | Action, Thriller | 3 July 1990 (USA) -- John McClane attempts to avert disaster as rogue military operatives seize control of Dulles International Airport in Washington, D.C. Director: Renny Harlin Writers: Steven E. de Souza (screenplay by), Doug Richardson (screenplay by) | 2
Dil Dhadakne Do (2015) ::: 6.9/10 -- Not Rated | 2h 50min | Comedy, Drama, Romance | 5 June 2015 (USA) -- The Mehra family must contemplate over their way of living and their love lives while on a cruise celebrating their 30th wedding anniversary. Director: Zoya Akhtar Writers:
Dollhouse ::: TV-14 | 44min | Drama, Mystery, Sci-Fi | TV Series (20092010) -- A futuristic laboratory has erased the identities of lost young people, and now imprints them with the temporary identities they need to fulfill assignments for clients. Creator:
Dollhouse ::: TV-14 | 44min | Drama, Mystery, Sci-Fi | TV Series (2009-2010) Episode Guide 27 episodes Dollhouse Poster -- A futuristic laboratory has erased the identities of lost young people, and now imprints them with the temporary identities they need to fulfill assignments for clients. Creator:
Dr. Phibes Rises Again (1972) ::: 6.4/10 -- PG | 1h 29min | Comedy, Horror | July 1972 (USA) -- The vengeful doctor rises again, seeking the Scrolls of Life in an attempt to resurrect his deceased wife. Director: Robert Fuest Writers: Robert Fuest, Robert Blees | 2 more credits
Drunken Angel (1948) ::: 7.7/10 -- Yoidore tenshi (original title) -- Drunken Angel Poster A drunken doctor with a hot temper and a violence-prone gangster with tuberculosis form a quicksilver bond. Director: Akira Kurosawa Writers: Keinosuke Uekusa, Akira Kurosawa Stars:
DuckTales ::: TV-Y | 21min | Animation, Action, Adventure | TV Series (20172021) Next Episode Monday, March 15 -- The comedy-adventure series chronicles the high-flying adventures of trillionaire Scrooge McDuck, his grandnephews - Huey, Dewey, and Louie - and temperamental nephew Donald Duck, Launchpad McQuack, Mrs. Beakley, and her granddaughter Webby.
EarthBound (1994) ::: 8.9/10 -- Mother 2: Ggu no gyakushuu (original title) -- EarthBound Poster -- Ness, a boy from Onett, Eagleland, teams up with new friends to defeat an Evil Destroyer named Giygas. During the epic pursuits, Ness and his allies attempt to find the sacred Eight Melodies. Director: Shigesato Itoi Writers:
Elsa & Fred (2005) ::: 7.6/10 -- Elsa y Fred (original title) -- Elsa & Fred Poster When the retired seventy-seven years old hypochondriac widower Fred moves to an apartment in Madrid, his temperamental daughter Cuca has an incident with his next door neighbor, the elder ... S Director: Marcos Carnevale Writers: Marcos Carnevale, Marcela Guerty | 1 more credit
Equus (1977) ::: 7.2/10 -- R | 2h 17min | Drama, Mystery | 20 October 1977 (UK) -- A psychiatrist attempts to uncover a troubled stable boy's disturbing obsession with horses. Director: Sidney Lumet Writers: Peter Shaffer (play), Peter Shaffer (screenplay) Stars:
Escape from Alcatraz (1979) ::: 7.6/10 -- PG | 1h 52min | Action, Biography, Crime | 22 June 1979 (USA) -- Alcatraz is the most secure prison of its time. It is believed that no one can ever escape from it, until three daring men make a possible successful attempt at escaping from one of the most infamous prisons in the world. Director: Don Siegel (as Donald Siegel) Writers:
Everybody Hates Chris ::: TV-PG | 22min | Comedy, Drama, Music | TV Series (20052009) -- A young African-American teen attempts to survive with his dysfunctional family and his all-white school in the 1980s. Creators: Ali LeRoi, Chris Rock
Everything Must Go (2010) ::: 6.4/10 -- R | 1h 37min | Drama | 14 October 2011 (UK) -- When an alcoholic relapses, causing him to lose his wife and his job, he holds a yard sale on his front lawn in an attempt to start over. A new neighbor might be the key to his return to form. Director: Dan Rush Writers:
Exotica (1994) ::: 7.0/10 -- R | 1h 43min | Drama | 24 March 1995 (USA) -- A man plagued by neuroses frequents the club Exotica in an attempt to find solace, but even there his past is never far away. Director: Atom Egoyan Writer: Atom Egoyan
Extras ::: TV-MA | 30min | Comedy, Drama | TV Series (20052007) TV Program 2:15 | TV Program -- Andy Millman (Ricky Gervais) is an actor with ambition and a script. Reduced to working as an extra with a useless agent, Andy's attempts to boost his career invariably end in failure and embarrassment. Creators:
Faking It ::: TV-14 | 21min | Comedy, Drama, Romance | TV Series (20142016) -- After numerous attempts of trying to be popular two best friends decide to come out as lesbians, which launches them to instant celebrity status. Seduced by their newfound fame, Karma and Amy decide to keep up their romantic ruse. Creators:
Fedora (1978) ::: 6.9/10 -- PG | 1h 54min | Drama, Romance | 13 September 1978 (France) -- Down-on-his-luck Hollywood producer Barry 'Dutch' Detweiler attempts to lure Fedora, a famous but reclusive film actress, out of retirement. Director: Billy Wilder Writers: Billy Wilder (screenplay), I.A.L. Diamond (screenplay) | 1 more
Filth (2013) ::: 7.1/10 -- R | 1h 37min | Comedy, Crime, Drama | 24 April 2014 (USA) -- A corrupt, junkie cop with bipolar disorder attempts to manipulate his way through a promotion in order to win back his wife and daughter while also fighting his own inner demons. Director: Jon S. Baird Writers:
Fire in the Sky (1993) ::: 6.6/10 -- PG-13 | 1h 49min | Biography, Drama, Fantasy | 12 March 1993 (USA) -- An Arizona logger mysteriously disappears for five days in an alleged encounter with a flying saucer in 1975. His co-workers endure ridicule and contempt as they are wrongly accused of murder. Director: Robert Lieberman Writers:
Fireproof (2008) ::: 6.6/10 -- PG | 2h 2min | Drama, Fantasy, Romance | 26 September 2008 (USA) -- In an attempt to save his marriage, a firefighter uses a 40-day experiment known as "The Love Dare." Director: Alex Kendrick Writers: Alex Kendrick (story and screenplay), Stephen Kendrick (story and
Flash Point (2007) ::: 6.8/10 -- Dou foh sin (original title) -- Flash Point Poster -- A hot-headed inspector takes on a small but powerful Vietnamese-Chinese gang, after a series of crimes and murder attempts committed and putting an undercover cop and his girlfriend in great danger. Director: Wilson Yip (as Yip Wai Shun) Writers:
Fluke (1995) ::: 6.7/10 -- PG | 1h 36min | Drama, Family, Fantasy | 2 June 1995 (USA) -- After a man dies in a car crash, he is reincarnated as a dog and attempts to reconnect with his family. Director: Carlo Carlei Writers: James Herbert (novel), Carlo Carlei (screenplay) | 1 more credit Stars:
Fly Away Home (1996) ::: 6.8/10 -- PG | 1h 47min | Adventure, Drama, Family | 13 September 1996 (USA) -- A father and daughter decide to attempt to lead a flock of orphaned Canada Geese south by air. Director: Carroll Ballard Writers: Bill Lishman (autobiography), Robert Rodat (screenplay) | 1 more
Foolish Wives (1922) ::: 7.0/10 -- Not Rated | 1h 57min | Drama, Thriller | 11 January 1922 (USA) -- A con artist masquerades a Russian nobility and attempts to seduce the wife of an American diplomat. Director: Erich von Stroheim (as Erich Von Stroheim) Writers: Erich von Stroheim (story and scenario) (as Erich Von Stroheim), Marian Ainslee (titles) | 1 more credit Stars:
Frankenweenie (2012) ::: 6.9/10 -- PG | 1h 27min | Animation, Comedy, Family | 5 October 2012 (USA) -- When a boy's beloved dog passes away suddenly, he attempts to bring the animal back to life through a powerful science experiment. Director: Tim Burton Writers: Leonard Ripps, Tim Burton (original idea) | 1 more credit
Frequently Asked Questions About Time Travel (2009) ::: 7.1/10 -- PG-13 | 1h 23min | Comedy, Sci-Fi | 24 April 2009 (UK) -- While drinking at their local pub, three social outcasts attempt to navigate a time-travel conundrum. Director: Gareth Carrivick Writer: Jamie Mathieson
Frida (2002) ::: 7.4/10 -- R | 2h 3min | Biography, Drama, Romance | 22 November 2002 (USA) -- A biography of artist Frida Kahlo, who channeled the pain of a crippling injury and her tempestuous marriage into her work. Director: Julie Taymor Writers: Hayden Herrera (book), Clancy Sigal (screenplay) | 3 more credits
From Dusk Till Dawn (1996) ::: 7.2/10 -- R | 1h 48min | Action, Crime, Horror | 19 January 1996 (USA) -- Two criminals and their hostages unknowingly seek temporary refuge in a truck stop populated by vampires, with chaotic results. Director: Robert Rodriguez Writers: Robert Kurtzman (story), Quentin Tarantino (screenplay)
Fullmetal Alchemist: Brotherhood ::: Hagane no renkinjutsushi (original tit ::: TV-14 | 24min | Animation, Action, Adventure | TV Series (2009-2012) Episode Guide 69 episodes Fullmetal Alchemist: Brotherhood Poster -- Two brothers search for a Philosopher's Stone after an attempt to revive their deceased mother goes awry and leaves them in damaged physical forms. Creator:
Gamers (2006) ::: 7.6/10 -- Not Rated | 1h 24min | Comedy | 21 March 2006 (USA) -- Gamers is a comedy about the lives of four slacker friends (and one obsessive interloper) living at home, -"with my parents... it's just temporary... 'til they die"- working in the real ... S Director: Christopher Folino Writer:
George Lopez ::: TV-PG | 30min | Comedy, Drama | TV Series (20022007) -- Comedian George Lopez stars as a Los Angeles manufacturing plant manager attempting to deal with his wacky family along with other random mishaps. Creators:
Ghostwatch (1992) ::: 7.6/10 -- Not Rated | 1h 31min | Drama, Horror, Mystery | TV Movie 31 October -- Ghostwatch Poster The BBC gives over a whole evening to an 'investigation into the supernatural'. Four respected presenters and a camera crew attempt to discover the truth behind 'The most haunted house in ... S Director: Lesley Manning Writer: Stephen Volk
Ghostwatch (1992) ::: 7.6/10 -- Not Rated | 1h 31min | Drama, Horror, Mystery | TV Movie 31 October -- Ghostwatch Poster The BBC gives over a whole evening to an 'investigation into the supernatural'. Four respected presenters and a camera crew attempt to discover the truth behind 'The most haunted house in ... S
Glitch ::: TV-MA | 45min | Drama, Sci-Fi | TV Series (20152019) -- Six people return from the dead with no memory and attempt to unveil what brought them to the grave in the first place. Creators: Tony Ayres, Louise Fox
Grease Live! (2016) ::: 7.3/10 -- TV-14 | 2h 20min | Musical, Romance | TV Movie 31 January 2016 -- After enjoying a summer romance, high school students Danny and Sandy are unexpectedly reunited when she transfers to Rydell High. There Sandy must contend with cynical Rizzo and the Pink Ladies in attempt to win Danny's heart again. Directors: Thomas Kail, Alex Rudzinski Writers: Bronte Woodard (screenplay by), Allan Carr (adaptation) | 4 more credits
Green Acres ::: TV-G | 30min | Comedy, Family | TV Series (19651971) -- A New York City attorney and his wife attempt to live as genteel farmers in the bizarre community of Hooterville. Creator: Jay Sommers
Gunless (2010) ::: 6.5/10 -- PG | 1h 29min | Action, Comedy, Drama | 30 April 2010 (Canada) -- A hardened American gunslinger is repeatedly thwarted in his attempts to mount a showdown in a friendly town in Canada where no one seems to understand or appreciate the brutal code of the American Wild West. Director: William Phillips Writer: William Phillips Stars:
Hatchet for the Honeymoon (1970) ::: 6.4/10 -- Il rosso segno della follia (original title) -- Hatchet for the Honeymoon Poster A cleaver-wielding bridal designer murders various young brides-to-be in an attempt to unlock a repressed childhood trauma. Director: Mario Bava Writer: Santiago Moncada (screenplay) Stars:
Helsreach ::: Animation, Sci-Fi, War | TV Mini-Series (2017- ) Episode Guide 13 episodes Helsreach Poster When the world of Armageddon faces invasion by Orks, Chaplain Grimaldus and a group of Black Templars Space Marines are amid those sent to defend it. Charged with the defense of Hive Helsreach in one of many onsets, the task seems forlorn. Stars: Emily Freire, Jonathan Keeble, Tijiki Morris
High Plains Drifter (1973) ::: 7.5/10 -- R | 1h 45min | Drama, Mystery, Western | 7 April 1973 (USA) -- A gun-fighting stranger comes to the small settlement of Lago and is hired to bring the townsfolk together in an attempt to hold off three outlaws who are on their way. Director: Clint Eastwood Writer:
House of Bamboo (1955) ::: 6.8/10 -- Approved | 1h 42min | Crime, Drama, Film-Noir | 28 August 1955 (Japan) -- Planted in a Tokyo crime syndicate, a U.S. Army Investigator attempts to probe the coinciding death of a fellow Army official. Director: Samuel Fuller Writers: Harry Kleiner, Samuel Fuller (additional dialogue)
How to with John Wilson ::: TV-MA | 30min | Documentary, Comedy | TV Series (2020 ) -- An anxious New Yorker who attempts to give everyday advice while dealing with his own personal issues. Stars: John Wilson, Cynthia Larson, Ron Low
Hum Tum (2004) ::: 7.0/10 -- Not Rated | 2h 23min | Comedy, Drama, Romance | 28 May 2004 (India) -- A novel look at the eternal battle of the sexes and the trials and tribulations of Karan and Rhea and their attempts to understand each other. Director: Kunal Kohli Writers:
Hustle & Flow (2005) ::: 7.3/10 -- R | 1h 56min | Crime, Drama, Music | 22 July 2005 (USA) -- With help from his friends, a Memphis pimp in a mid-life crisis attempts to become a successful hip-hop emcee. Director: Craig Brewer Writer: Craig Brewer
Ice Age: Dawn of the Dinosaurs (2009) ::: 6.9/10 -- PG | 1h 34min | Animation, Adventure, Comedy | 1 July 2009 (USA) -- When Sid's attempt to adopt three dinosaur eggs gets him abducted by their real mother to an underground lost world, his friends attempt to rescue him. Directors: Carlos Saldanha, Mike Thurmeier (co-director) Writers:
I Hired a Contract Killer (1990) ::: 7.2/10 -- Not Rated | 1h 19min | Comedy, Drama, Romance | 12 October 1990 -- I Hired a Contract Killer Poster After fifteen years' service, Henri Boulanger is made redundant from his job. Shocked, he attempts suicide, but can't go through with it, so he hires a contract killer in a seedy bar to ... S Director: Aki Kaurismki Writers: Aki Kaurismki (story), Aki Kaurismki (screenplay) | 1 more credit
I May Destroy You ::: TV-MA | 30min | Drama | TV Series (2020 ) -- The question of sexual consent in contemporary life and how, in the new landscape of dating and relationships, we make the distinction between liberation and exploitation. Creator:
Incorporated ::: TV-14 | 43min | Crime, Drama, Sci-Fi | TV Series (20162017) -- A man attempts to thwart a giant corporation that seems to have unlimited power. Creators: David Pastor, lex Pastor
Indiana Jones and the Temple of Doom (1984) ::: 7.6/10 -- PG | 1h 58min | Action, Adventure | 23 May 1984 (USA) -- In 1935, Indiana Jones arrives in India, still part of the British Empire, and is asked to find a mystical stone. He then stumbles upon a secret cult committing enslavement and human sacrifices in the catacombs of an ancient palace. Director: Steven Spielberg Writers:
Infinitely Polar Bear (2014) ::: 7.0/10 -- R | 1h 30min | Comedy, Drama, Romance | 19 June 2015 (USA) -- A father struggling with bipolar disorder tries to win back his wife by attempting to take full responsibility of their two young, spirited daughters, who don't make the overwhelming task any easier. Director: Maya Forbes Writer:
Interstellar (2014) ::: 8.6/10 -- PG-13 | 2h 49min | Adventure, Drama, Sci-Fi | 7 November 2014 (USA) -- A team of explorers travel through a wormhole in space in an attempt to ensure humanity's survival. Director: Christopher Nolan Writers: Jonathan Nolan, Christopher Nolan
In the Loop (2009) ::: 7.4/10 -- Not Rated | 1h 46min | Comedy | 4 September 2009 (USA) -- A political satire about a group of skeptical American and British operatives attempting to prevent a war between two countries. Director: Armando Iannucci Writers: Jesse Armstrong (screenplay), Simon Blackwell (screenplay) | 3 more
Ip Man 2 (2010) ::: 7.5/10 -- Yip Man 2 (original title) -- Ip Man 2 Poster -- Centering on Ip Man's migration to Hong Kong in 1949 as he attempts to propagate his discipline of Wing Chun martial arts. Director: Wilson Yip Writers:
Irina Palm (2007) ::: 7.2/10 -- R | 1h 43min | Drama | 18 April 2007 (Belgium) -- Maggie, a 60-year-old widow, desperately needs some money to pay for a medical treatment for her ill grandson, Olly. After one attempt at trying to find a job, she finds herself roaming the... S Director: Sam Garbarski Writers: Philippe Blasband (original script), Martin Herron (screenplay) | 1 more credit
I've Loved You So Long (2008) ::: 7.6/10 -- Il y a longtemps que je t'aime (original title) -- I've Loved You So Long Poster -- A woman struggles to interact with her family and find her place in society after spending fifteen years in prison. Director: Philippe Claudel Writer:
I Was a Male War Bride (1949) ::: 7.0/10 -- Approved | 1h 45min | Comedy, Romance, War | 7 September 1994 (Canada) -- After marrying an American lieutenant with whom he was assigned to work in post-war Germany, a French captain attempts to find a way to accompany her back to the States under the terms of the War Bride Act. Director: Howard Hawks Writers:
Jacob's Ladder (1990) ::: 7.5/10 -- R | 1h 53min | Drama, Horror, Mystery | 2 November 1990 (USA) -- Mourning his dead child, a haunted Vietnam War veteran attempts to uncover his past while suffering from a severe case of dissociation. To do so, he must decipher reality and life from his own dreams, delusions, and perceptions of death. Director: Adrian Lyne Writer:
Jesse Stone: No Remorse (2010) ::: 7.3/10 -- Not Rated | 1h 27min | Crime, Drama | TV Movie 9 May 2010 -- Police Chief Jesse Stone's suspended in Paradise. He helps a friend as "temp" with a serial killer in Boston. He gets his first cellphone to avoid calls from his ex. Paradise PD's way over its head with a convenience store robbery/murder. Director: Robert Harmon Writers:
Journey to Italy (1954) ::: 7.4/10 -- Viaggio in Italia (original title) -- Journey to Italy Poster -- An unhappily married couple attempts to find direction and insight while vacationing in Naples. Director: Roberto Rossellini Writers:
Just Shoot Me! ::: TV-PG | 30min | Comedy | TV Series (19972003) -- Hot-tempered journalist Maya got herself fired yet again. Unable to find a job anywhere else and facing eviction, she is forced to go work for Blush, her father's fashion magazine. Creator:
Keoma (1976) ::: 7.1/10 -- R | 1h 45min | Drama, Western | 25 November 1976 (Italy) -- A half-breed ex-Union gunfighter attempts to protect his plague-ridden hometown from being overridden by his racist half-brothers and a Confederate tyrant. Director: Enzo G. Castellari Writers:
Killing Bono (2011) ::: 6.4/10 -- R | 1h 54min | Comedy, Music | 1 April 2011 (UK) -- Two brothers attempt to become global rock stars but can only look on as old school friends U2 become the biggest band in the world. Director: Nick Hamm Writers: Dick Clement, Ian La Frenais | 3 more credits
Killjoys ::: TV-MA | 42min | Action, Adventure, Sci-Fi | TV Series (20152019) -- In the Quad, a planetary system on the brink of a bloody interplanetary class war, a fun loving trio of bounty hunters attempt to remain impartial as they chase deadly warrants. Creator:
King of Kings (1961) ::: 7.0/10 -- PG-13 | 2h 48min | Biography, Drama, History | 30 October 1961 (USA) -- The temporary physical life of the Biblical Savior, Jesus Christ. Director: Nicholas Ray Writer: Philip Yordan (screenplay)
King Solomon's Mines (1950) ::: 6.8/10 -- Passed | 1h 43min | Action, Adventure, Romance | 24 November 1950 (USA) -- Adventurer Allan Quartermain leads an expedition into uncharted African territory in an attempt to locate an explorer who went missing during his search for the fabled diamond mines of King Solomon. Directors: Compton Bennett, Andrew Marton Writers:
Knightfall ::: TV-14 | 1h | Action, Adventure, Drama | TV Series (20172019) -- A look at the final days of the Knights Templar during the 14th century. Creators: Don Handfield, Richard Rayner
Knights of the Zodiac ::: Seinto Seiya (original tit ::: TV-PG | 24min | Animation, Action, Adventure | TV Series (1986-1989) Episode Guide 114 episodes Knights of the Zodiac Poster -- A group a young warriors known as 'Saints', each in possession of a 'cloth' guarded by a different constellation, must protect the reincarnation of the goddess Athena as she attempts to keep the Earth from being destroyed by evil forces.
Ladder 49 (2004) ::: 6.5/10 -- PG-13 | 1h 55min | Action, Drama, Thriller | 1 October 2004 (USA) -- A firefighter, injured and trapped in a burning building, has flashbacks of his life as he drifts in and out of consciousness. Meanwhile, fellow firefighters led by the Chief attempt to rescue him. Director: Jay Russell Writer:
La Grande Illusion (1937) ::: 8.1/10 -- La grande illusion (original title) -- La Grande Illusion Poster -- During WWI, two French soldiers are captured and imprisoned in a German P.O.W. camp. Several escape attempts follow until they are eventually sent to a seemingly inescapable fortress. Director: Jean Renoir Writers:
La La Land (2016) ::: 8.0/10 -- PG-13 | 2h 8min | Comedy, Drama, Music | 25 December 2016 (USA) -- While navigating their careers in Los Angeles, a pianist and an actress fall in love while attempting to reconcile their aspirations for the future. Director: Damien Chazelle Writer:
Land of the Blind (2006) ::: 6.5/10 -- R | 1h 50min | Drama, Thriller | 25 October 2007 (Portugal) -- A soldier recounts his relationship with a famous political prisoner attempting to overthrow their country's authoritarian government. Director: Robert Edwards Writer: Robert Edwards
Last Night (2010) ::: 6.6/10 -- R | 1h 33min | Drama, Romance | 16 February 2011 (France) -- The story follows a married couple, apart for a night while the husband takes a business trip with a colleague to whom he's attracted. While he's resisting temptation, his wife encounters her past love. Director: Massy Tadjedin Writer:
Legends of the Hidden Temple ::: TV-G | 30min | Adventure, Family, Game-Show | TV Series (19931995) Teams compete in elimination challenges with the final team going on to search for the treasure inside the titular Mesoamerican "Hidden Temple". Stars: Kirk Fogg, Dee Bradley Baker, Jennifer Holtz
Leverage ::: TV-PG | 42min | Crime, Mystery, Thriller | TV Series (20082012) -- A crew of high-tech crooks attempt to steal from wealthy criminals and corrupt businessmen. Creators: Chris Downey, John Rogers
Le Week-end (2013) ::: 6.4/10 -- Le Week-End (original title) -- Le Week-end Poster -- A British couple return to Paris many years after their honeymoon there in an attempt to rejuvenate their marriage. Director: Roger Michell Writer:
Little Children (2006) ::: 7.5/10 -- R | 2h 17min | Drama, Romance | 9 February 2007 (USA) -- The lives of two lovelorn spouses from separate marriages, a registered sex offender, and a disgraced ex-police officer intersect as they struggle to resist their vulnerabilities and temptations in suburban Massachusetts. Director: Todd Field Writers:
Little Things ::: TV-MA | 16min | Comedy, Romance | TV Series (2016 ) -- A cohabiting couple in their 20s navigate the ups and downs of work, modern-day relationships and finding themselves in contemporary Bengaluru. Creators:
Logan Lucky (2017) ::: 7.0/10 -- PG-13 | 1h 58min | Comedy, Crime, Drama | 18 August 2017 (USA) -- Two brothers attempt to pull off a heist during a NASCAR race in North Carolina. Director: Steven Soderbergh Writer: Jules Asner (as Rebecca Blunt)
Love & Friendship (2016) ::: 6.4/10 -- PG | 1h 30min | Comedy, Drama, Romance | 3 June 2016 (USA) -- Lady Susan Vernon takes up temporary residence at her in-laws' estate and, while there, is determined to be a matchmaker for her daughter Frederica -- and herself too, naturally. Director: Whit Stillman Writers:
Love in the Time of Cholera (2007) ::: 6.4/10 -- R | 2h 19min | Drama, Romance | 16 November 2007 (USA) -- Florentino, rejected by the beautiful Fermina at a young age, devotes much of his adult life to carnal affairs as a desperate attempt to heal his broken heart. Director: Mike Newell Writers:
Love Me or Leave Me (1955) ::: 7.1/10 -- Passed | 2h 2min | Biography, Drama, Music | 10 June 1955 (USA) -- A fictionalized account of the career of jazz singer Ruth Etting and her tempestuous marriage to gangster Marty Snyder, who helped propel her to stardom. Director: Charles Vidor Writers:
Love & Mercy (2014) ::: 7.4/10 -- PG-13 | 2h 1min | Biography, Drama, Music | 19 June 2015 (USA) -- In the 60s, Beach Boys leader Brian Wilson struggles with emerging psychosis as he attempts to craft his avant-garde pop masterpiece. In the 80s, he is a broken, confused man under the 24-hour watch of shady therapist Dr. Eugene Landy. Director: Bill Pohlad Writers:
Luke Cage ::: TV-MA | 55min | Action, Crime, Drama | TV Series (20162018) -- When a sabotaged experiment gives him super strength and unbreakable skin, Luke Cage becomes a fugitive attempting to rebuild his life in Harlem and must soon confront his past and fight a battle for the heart of his city. Creator:
March of the Wooden Soldiers (1934) ::: 7.2/10 -- Babes in Toyland (original title) -- March of the Wooden Soldiers Poster -- Opposing the evil Barnaby, Ollie Dee and Stanley Dum try and fail to pay-off Mother Peep's mortgage and mislead his attempts to marry Little Bo. Enraged, Barnaby's Bogeymen are set on Toyland. Directors: Gus Meins, Charley Rogers (as Charles Rogers) Writers:
Mars ::: TV-PG | 1h | Adventure, Drama, Sci-Fi | TV Series (20162018) -- The first manned mission from Earth to Mars in 2033 attempts to colonize the red planet. Creators: Andr Bormanis, Mickey Fisher, Karen Janszen | 3 more credits
Mask (1985) ::: 7.2/10 -- PG-13 | 2h | Biography, Drama | 22 March 1985 (USA) -- A teenager with a massive facial skull deformity and biker gang mother attempt to live as normal a life as possible under the circumstances. Director: Peter Bogdanovich Writer: Anna Hamilton Phelan
Me and You and Everyone We Know (2005) ::: 7.3/10 -- R | 1h 31min | Comedy, Drama | 5 August 2005 (USA) -- A lonely shoe salesman and an eccentric performance artist struggle to connect in this unique take on contemporary life. Director: Miranda July Writer: Miranda July
Medium ::: TV-14 | 1h | Crime, Drama, Fantasy | TV Series (20052011) -- Suburban mom Allison DuBois attempts to balance family life with solving mysteries using her special gift. The dead send her visions of their deaths or other crimes while she sleeps. Creator:
Melinda and Melinda (2004) ::: 6.4/10 -- PG-13 | 1h 39min | Comedy, Drama, Romance | 8 April 2005 (USA) -- Two alternating stories, one comedy and the other tragedy, about Melinda's attempts to straighten out her life. Director: Woody Allen Writer: Woody Allen
Memento (2000) ::: 8.4/10 -- R | 1h 53min | Mystery, Thriller | 25 May 2001 (USA) -- A man with short-term memory loss attempts to track down his wife's murderer. Director: Christopher Nolan Writers: Christopher Nolan (screenplay), Jonathan Nolan (short story "Memento
Memento (2000) ::: 8.4/10 -- R | 1h 53min | Mystery, Thriller | 25 May 2001 (USA) -- A man with short-term memory loss attempts to track down his wife's murderer.
Menace II Society (1993) ::: 7.5/10 -- R | 1h 37min | Crime, Drama, Thriller | 26 May 1993 (USA) -- A young street hustler attempts to escape the rigors and temptations of the ghetto in a quest for a better life. Directors: Albert Hughes (as The Hughes Brothers), Allen Hughes (as The Hughes Brothers) Writers:
Mississippi Grind (2015) ::: 6.4/10 -- R | 1h 48min | Adventure, Comedy, Drama | 13 August 2015 (USA) -- Down on his luck and facing financial hardship, Gerry teams up with younger charismatic poker player, Curtis, in an attempt to change his luck. The two set off on a road trip through the South with visions of winning back what's been lost. Directors: Anna Boden, Ryan Fleck Writers:
Miss Pettigrew Lives for a Day (2008) ::: 7.1/10 -- PG-13 | 1h 32min | Comedy, Romance | 7 March 2008 (USA) -- Guinevere Pettigrew, a middle-aged London governess, finds herself unfairly dismissed from her job. An attempt to gain new employment catapults her into the glamorous world and dizzying social whirl of an American actress and singer, Delysia Lafosse. Director: Bharat Nalluri Writers:
Mister Lonely (2007) ::: 6.5/10 -- Not Rated | 1h 52min | Comedy, Drama | 14 March 2008 (UK) -- In Paris, a young American who works as a Michael Jackson look-alike meets Marilyn Monroe, who invites him to her commune in Scotland, where she lives with Charlie Chaplin and her daughter, Shirley Temple. Director: Harmony Korine Writers:
Moneyball (2011) ::: 7.6/10 -- PG-13 | 2h 13min | Biography, Drama, Sport | 23 September 2011 (USA) -- Oakland A's general manager Billy Beane's successful attempt to assemble a baseball team on a lean budget by employing computer-generated analysis to acquire new players. Director: Bennett Miller Writers:
Money Heist ::: La casa de papel (original tit ::: TV-MA | 1h 10min | Action, Crime, Mystery | TV Series (2017 ) -- An unusual group of robbers attempt to carry out the most perfect robbery in Spanish history - stealing 2.4 billion euros from the Royal Mint of Spain. Creator:
Mother Joan of the Angels (1961) ::: 7.6/10 -- Matka Joanna od Aniolw (original title) -- Mother Joan of the Angels Poster A priest is sent to a small parish in the Polish countryside which is believed to be under demonic possession and there he finds his own temptations awaiting. Director: Jerzy Kawalerowicz Writers: Jaroslaw Iwaszkiewicz (novel), Tadeusz Konwicki (screenplay) | 1 more credit
My Mad Fat Diary ::: TV-MA | 47min | Comedy, Drama, Romance | TV Series (20132015) -- Set in 1996 in Lincolnshire, the show tells the tragic and humorous story of a very troubled young girl, Rae, who spent four months in a psychiatric hospital for attempted suicide. After ... S Stars:
MythBusters ::: TV-PG | 44min | Documentary, Mystery, Reality-TV | TV Series (2003 ) -- A weekly documentary in which two Hollywood special effects experts attempt to debunk urban legends by directly testing them. Creator: Peter Rees
National Treasure (2004) ::: 6.9/10 -- PG | 2h 11min | Action, Adventure, Mystery | 19 November 2004 (USA) -- A historian races to find the legendary Templar Treasure before a team of mercenaries. Director: Jon Turteltaub Writers: Jim Kouf (screenplay), Cormac Wibberley (screenplay) | 4 more credits
Newness (2017) ::: 6.4/10 -- Unrated | 1h 57min | Drama, Romance | 3 November 2017 (Mexico) -- In contemporary Los Angeles, two millennials navigating a social media-driven hookup culture begin a relationship that pushes both emotional and physical boundaries. Director: Drake Doremus Writer:
New York (2009) ::: 6.8/10 -- Not Rated | 2h 33min | Crime, Drama, Thriller | 26 June 2009 (India) -- A contemporary story of 3 friends discovering a new world set against the larger than life New York City. But one day the world around them changed. Director: Kabir Khan Writers:
Night of the Eagle (1962) ::: 6.9/10 -- Not Rated | 1h 30min | Horror | 25 April 1962 (USA) -- A woman who may be a witch defends her husband from forces attempting to harm him. Director: Sidney Hayers Writers: Fritz Leiber Jr. (based on a story by) (as Fritz Leiber), Charles Beaumont (screenplay by) | 2 more credits Stars:
Nil by Mouth (1997) ::: 7.3/10 -- R | 2h 8min | Drama | 6 February 1998 (USA) -- A rough, short-tempered patriarch of a working class family has his life and the relationships around him slowly unravel. Director: Gary Oldman Writer: Gary Oldman (screenplay) Stars:
Ocean's Eight (2018) ::: 6.8/10 -- PG-13 | 1h 50min | Action, Comedy, Crime | 8 June 2018 (USA) -- Debbie Ocean gathers an all-female crew to attempt an impossible heist at New York City's yearly Met Gala. Director: Gary Ross Writers: Gary Ross (screenplay by), Olivia Milch (screenplay by) | 3 more
Odd Man Out (1947) ::: 7.7/10 -- 1h 56min | Crime, Drama, Thriller | 23 April 1947 (USA) -- A wounded Irish nationalist leader attempts to evade police following a failed robbery in Belfast. Director: Carol Reed Writers: F.L. Green (by), F.L. Green (screenplay) | 1 more credit Stars:
Old School (2003) ::: 7.1/10 -- R | 1h 28min | Comedy | 21 February 2003 (USA) -- Three friends attempt to recapture their glory days by opening up a fraternity near their alma mater. Director: Todd Phillips Writers: Court Crandall (story), Todd Phillips (story) | 3 more credits
On a Clear Day (2005) ::: 6.9/10 -- PG-13 | 1h 35min | Comedy, Drama, Romance | 2 September 2005 (UK) -- Frank determines to salvage his self-esteem and tackle his demons by attempting the ultimate test of endurance - swimming the English Channel. Director: Gaby Dellal Writer: Alex Rose Stars:
Operation Crossbow (1965) ::: 6.6/10 -- PG-13 | 1h 55min | Action, Drama, War | 1 April 1965 (USA) -- Allied agents attempt to infiltrate the Nazis' rocket research site. Director: Michael Anderson Writers: Duilio Coletti (original story), Vittoriano Petrilli (original story) | 3 more credits Stars:
Oscar (1991) ::: 6.6/10 -- PG | 1h 49min | Comedy, Crime | 26 April 1991 (USA) -- A gangster attempts to keep the promise he made to his dying father: that he would give up his life of crime and "go straight". Director: John Landis Writers: Claude Magnier (play), Michael Barrie (screenplay) | 1 more credit Stars:
Paddington (2014) ::: 7.2/10 -- PG | 1h 35min | Animation, Adventure, Comedy | 16 January 2015 (USA) -- A young Peruvian bear travels to London in search of a home. Finding himself lost and alone at Paddington Station, he meets the kindly Brown family, who offer him a temporary haven. Director: Paul King Writers:
Palindromes (2004) ::: 6.7/10 -- Not Rated | 1h 40min | Comedy, Drama | 21 January 2005 (Sweden) -- Aviva is thirteen, awkward and sensitive. Her mother Joyce is warm and loving, as is her father, Steve, a regular guy who does have a fierce temper from time to time. The film revolves around her family, friends and neighbors. Director: Todd Solondz Writer:
Papillon (2017) ::: 7.2/10 -- R | 2h 13min | Adventure, Biography, Crime | 24 August 2018 (USA) -- Wrongfully convicted for murder, Henri Charriere forms an unlikely relationship with fellow inmate and quirky convicted counterfeiter Louis Dega, in an attempt to escape from the notorious penal colony on Devil's Island. Director: Michael Noer Writers:
Pay It Forward (2000) ::: 7.2/10 -- PG-13 | 2h 3min | Drama | 20 October 2000 (USA) -- A young boy attempts to make the world a better place after his teacher gives him that chance. Director: Mimi Leder Writers: Catherine Ryan Hyde (book), Leslie Dixon (screenplay)
Pay It Forward (2000) ::: 7.2/10 -- PG-13 | 2h 3min | Drama | 20 October 2000 (USA) -- A young boy attempts to make the world a better place after his teacher gives him that chance.
Person of Interest (2011-2016) -- Season 4 | Episode 11 Previous All Episodes (103) Next If-Then-Else Poster ::: Samaritan launches a cyber-attack on the stock exchange, leaving the team with no choice but to embark on a possible suicide mission in a desperate attempt to stop a global economic catastrophe. Director:
Play It Again, Sam (1972) ::: 7.6/10 -- PG | 1h 25min | Comedy, Romance | 5 May 1972 (USA) -- A neurotic film critic obsessed with the movie Casablanca (1942) attempts to get over his wife leaving him by dating again with the help of a married couple and his illusory idol, Humphrey Bogart. Director: Herbert Ross Writers: Woody Allen (based on the play by), Woody Allen (screenplay) Stars:
Please Stand By (2017) ::: 6.7/10 -- PG-13 | 1h 33min | Adventure, Comedy, Drama | 26 January 2018 (USA) -- A young autistic woman runs away from her caregiver in an attempt to submit her 500-page manuscript to a "Star Trek" writing competition at Paramount Pictures. Director: Ben Lewin Writers:
Pocketful of Miracles (1961) ::: 7.2/10 -- Approved | 2h 16min | Comedy, Drama | 26 January 1962 (France) -- A New York gangster and his girlfriend attempt to turn street beggar Apple Annie into a society lady when the peddler learns her daughter is marrying royalty. Director: Frank Capra Writers:
Predestination (2014) ::: 7.5/10 -- R | 1h 37min | Action, Drama, Sci-Fi | 9 January 2015 (USA) -- For his final assignment, a top temporal agent must pursue the one criminal that has eluded him throughout time. The chase turns into a unique, surprising and mind-bending exploration of love, fate, identity and time travel taboos. Directors: Michael Spierig (as The Spierig Brothers), Peter Spierig (as The Spierig Brothers)
Primeval: New World -- 42min | Action, Adventure, Drama | TV Series (20122013) ::: A Canadian/UK spin-off of the hit U.K. television series, PRIMEVAL: NEW WORLD follows a specialized team of animal experts and scientists that investigates the appearance of temporal ... S Creators:
Prospero's Books (1991) ::: 6.9/10 -- R | 2h 4min | Drama, Fantasy | 30 August 1991 (UK) -- The magician Prospero attempts to stop his daughter's affair with an enemy. Director: Peter Greenaway Writers: William Shakespeare (play), Peter Greenaway Stars:
Psycho II (1983) ::: 6.5/10 -- R | 1h 53min | Crime, Horror, Mystery | 3 June 1983 (USA) -- After twenty-two years of psychiatric care, Norman Bates attempts to return to a life of solitude, but the specters of his crimes - and his mother - continue to haunt him. Director: Richard Franklin Writers:
Raging Bull (1980) ::: 8.2/10 -- R | 2h 9min | Biography, Drama, Sport | 19 December 1980 (USA) -- The life of boxer Jake LaMotta, whose violence and temper that led him to the top in the ring destroyed his life outside of it. Director: Martin Scorsese Writers: Jake LaMotta (based on the book by) (as Jake La Motta), Joseph Carter
Rambling Rose (1991) ::: 6.6/10 -- R | 1h 52min | Drama | 20 September 1991 (USA) -- A young woman who exudes sexuality battles temptation. Director: Martha Coolidge Writers: Calder Willingham (based on the book by), Calder Willingham (screenplay by)
Real Husbands of Hollywood ::: 21min | Comedy | TV Series (2013 ) Kevin Hart and other celebrities play a comic fictionalized version of themselves in this parody of similarly named reality shows. Episodes often feature Kevin Hart's attempts to gain celebrity and his jealousy of his friends. Creators: Chris Spencer, Ralph Farquhar, Kevin Hart
Red Riding: The Year of Our Lord 1980 (2009) ::: 7.2/10 -- Not Rated | 1h 33min | Crime, Drama, Mystery | TV Movie 11 November -- Red Riding: The Year of Our Lord 1980 Poster -- A team of investigators attempt to stop a serial killer known as the Yorkshire Ripper from claiming his next victim, but uncover something far more terrifying. Director: James Marsh Writers:
Red Riding: The Year of Our Lord 1983 (2009) ::: 7.2/10 -- Not Rated | 1h 40min | Crime, Drama, Mystery | TV Movie 11 November -- Red Riding: The Year of Our Lord 1983 Poster -- Plagued by guilt, a corrupt police official attempts to solve the case of a missing schoolgirl after seeing connections between her disappearance and a rash of prior abductions. Director: Anand Tucker Writers:
Regular Show ::: TV-PG | 23min | Animation, Short, Action | TV Series (20092017) -- The daily surreal adventures of a blue jay and raccoon duo that attempt to deal with their mundane jobs as groundskeepers at the local park. Creator: J.G. Quintel
Renaissance (2006) ::: 6.7/10 -- R | 1h 45min | Animation, Action, Sci-Fi | 15 March 2006 (France) -- In 2054, Paris is a labyrinth where all movement is monitored and recorded. Casting a shadow over everything is the city's largest company, Avalon, which insinuates itself into every aspect of contemporary life to sell its primary export, youth and beauty. In this world of stark contrasts and rigid laws, the populace is kept in line and accounted for. Director: Christian Volckman
Reversal of Fortune (1990) ::: 7.2/10 -- R | 1h 51min | Biography, Drama, Mystery | 9 November 1990 (USA) -- Wealthy Sunny von Blow lies brain-dead, husband Claus guilty of attempted murder; but he says he's innocent and hires Alan Dershowitz for his appeal. Director: Barbet Schroeder Writers: Alan Dershowitz (book), Nicholas Kazan (screenplay) Stars:
Rise of the Legend (2014) ::: 6.5/10 -- Huang feihong zhi yingxiong you meng (original title) -- Rise of the Legend Poster -- An orphan, whose father has been killed by dark power, attempts to bring justice back to the town. Director: Roy Hin Yeung Chow Writer:
Rocko's Modern Life: Static Cling (2019) ::: 7.0/10 -- TV-Y7 | 45min | Animation, Action, Adventure | TV Movie 9 August 2019 -- After being in space for 20 years, Rocko and his friends attempt to adjust to an even more modern life in the 21st century. However, when he learns that his favorite 90s cartoon isn't on the air anymore, Rocko tries locating its creator. Directors: Joe Murray, Cosmo Segurson Writers:
Rope (1948) ::: 8.0/10 -- Approved | 1h 20min | Crime, Drama, Mystery | 25 September 1948 (USA) -- Two men attempt to prove they committed the perfect crime by hosting a dinner party after strangling their former classmate to death. Director: Alfred Hitchcock Writers: Hume Cronyn (adapted by), Patrick Hamilton (from the play by) | 1 more
Ruben Brandt, Collector (2018) ::: 7.5/10 -- Ruben Brandt, a gyujto (original title) -- Ruben Brandt, Collector Poster -- Four expert thieves attempt to steal every famous artwork that is haunting their mutual psychotherapist. A detective attempts to find out who the "Collector" is. Director: Milorad Krstic Writers:
Sanditon ::: TV-14 | 1h | Drama, Romance | TV Series (2019) -- About Charlotte Heywood, a spirited and impulsive woman who moves from her rural home to Sanditon, a fishing village attempting to reinvent itself as a seaside resort. Creator:
Scooby-Doo! Mystery Incorporated ::: TV-Y7-FV | 23min | Animation, Adventure, Comedy | TV Series (20102013) -- Scooby-Doo and the gang attempt to solve creepy mysteries in the town of Crystal Cove, a place with a history of eerie supernatural events. Creators: Joe Ruby, Ken Spears
Shane (1953) ::: 7.6/10 -- Not Rated | 1h 58min | Drama, Western | 1 October 1953 (Japan) -- A weary gunfighter attempts to settle down with a homestead family, but a smoldering settler/rancher conflict forces him to act. Director: George Stevens Writers: A.B. Guthrie Jr. (screenplay), Jack Sher (additional dialogue) | 1 more
Shooter (2007) ::: 7.2/10 -- R | 2h 4min | Action, Drama, Thriller | 23 March 2007 (USA) -- A marksman living in exile is coaxed back into action after learning of a plot to kill the President. After being double crossed for the attempt and on the run, he sets out for the real killer and the truth. Director: Antoine Fuqua Writers:
Silence (2016) ::: 7.2/10 -- R | 2h 41min | Drama, History | 13 January 2017 (USA) -- In the 17th century, two Portuguese Jesuit priests travel to Japan in an attempt to locate their mentor, who is rumored to have committed apostasy, and to propagate Catholicism. Director: Martin Scorsese Writers:
Sing (2016) ::: 7.1/10 -- PG | 1h 48min | Animation, Comedy, Family | 21 December 2016 (USA) -- In a city of humanoid animals, a hustling theater impresario's attempt to save his theater with a singing competition becomes grander than he anticipates even as its finalists find that their lives will never be the same. Directors: Garth Jennings, Christophe Lourdelet (co-director) Writer:
Six ::: TV-MA | 1h | Action, Drama, History | TV Series (20172018) -- Navy SEAL Team Six attempt to eliminate a Taliban leader in Afghanistan when they discover an American citizen working with the enemy. Creators: William Broyles Jr., David Broyles, David Broyles
Sleepless in Seattle (1993) ::: 6.8/10 -- PG | 1h 45min | Comedy, Drama, Romance | 25 June 1993 (USA) -- A recently widowed man's son calls a radio talk-show in an attempt to find his father a partner. Director: Nora Ephron Writers: Jeff Arch (story), Nora Ephron (screenplay) | 2 more credits
Sorry, Wrong Number (1948) ::: 7.4/10 -- Approved | 1h 29min | Drama, Film-Noir, Mystery | 24 September 1948 -- Sorry, Wrong Number Poster -- While on the telephone, an invalid woman overhears what she thinks is a murder plot and attempts to prevent it. Director: Anatole Litvak Writers:
Sound of My Voice (2011) ::: 6.6/10 -- R | 1h 25min | Drama, Mystery, Sci-Fi | 3 August 2012 (UK) -- Two documentary filmmakers attempt to penetrate a cult who worships a woman who claims to be from the future. Director: Zal Batmanglij Writers: Zal Batmanglij, Brit Marling
Space Jam (1996) ::: 6.5/10 -- PG | 1h 28min | Animation, Adventure, Comedy | 15 November 1996 (USA) -- In a desperate attempt to win a basketball match and earn their freedom, the Looney Tunes seek the aid of retired basketball champion, Michael Jordan. Director: Joe Pytka Writers:
Spellbound (1945) ::: 7.6/10 -- Approved | 1h 51min | Film-Noir, Mystery, Romance | 28 December 1945 -- Spellbound Poster -- A psychiatrist protects the identity of an amnesia patient accused of murder while attempting to recover his memory. Director: Alfred Hitchcock Writers:
Spring, Summer, Fall, Winter... and Spring (2003) ::: 8.0/10 -- Bom Yeoareum Gaeul Gyeoul Geurigo Bom (original title) -- Spring, Summer, Fall, Winter... and Spring Poster -- A boy is raised by a Buddhist monk in an isolated floating temple where the years pass like the seasons. Director: Ki-duk Kim (as Kim Ki-duk) Writer:
Stan & Ollie (2018) ::: 7.2/10 -- PG | 1h 38min | Biography, Comedy, Drama | 11 January 2019 (UK) -- Laurel and Hardy, the world's most famous comedy duo, attempt to reignite their film careers as they embark on what becomes their swan song - a grueling theatre tour of post-war Britain. Director: Jon S. Baird Writers:
Star Wars: Episode II - Attack of the Clones (2002) ::: 6.5/10 -- PG | 2h 22min | Action, Adventure, Fantasy | 16 May 2002 (USA) -- Ten years after initially meeting, Anakin Skywalker shares a forbidden romance with Padm Amidala, while Obi-Wan Kenobi investigates an assassination attempt on the senator and discovers a secret clone army crafted for the Jedi. Director: George Lucas Writers:
Star Wars: Episode IV - A New Hope (1977) ::: 8.6/10 -- Star Wars (original title) -- Star Wars: Episode IV - A New Hope Poster -- Luke Skywalker joins forces with a Jedi Knight, a cocky pilot, a Wookiee and two droids to save the galaxy from the Empire's world-destroying battle station, while also attempting to rescue Princess Leia from the mysterious Darth Vader. Director: George Lucas
Stay (2005) ::: 6.8/10 -- R | 1h 39min | Drama, Mystery, Thriller | 21 October 2005 (USA) -- A psychiatrist attempts to prevent one of his patients from committing suicide while trying to maintain his own grip on reality. Director: Marc Forster Writer: David Benioff
Talk Radio (1988) ::: 7.3/10 -- R | 1h 50min | Drama | 13 January 1989 (USA) -- A rude, contemptuous talk show host becomes overwhelmed by the hatred that surrounds his program just before it goes national. Director: Oliver Stone Writers: Stephen Singular (book), Eric Bogosian (play) | 4 more credits Stars:
Tanaka-kun Is Always Listless ::: Tanaka-kun wa itsumo kedaruge (original tit ::: TV-PG | 24min | Animation, Comedy | TV Mini-Series (2016- ) Episode Guide 12 episodes Tanaka-kun Is Always Listless Poster -- This unconventional, surrealist comedy follows an exhausted high school boy who, despite multiple attempts from his friends, still manages to spectacularly... sleep. Much to the chagrin of ... S Stars:
Taxi Driver (1976) ::: 8.2/10 -- R | 1h 54min | Crime, Drama | 9 February 1976 (USA) -- A mentally unstable veteran works as a nighttime taxi driver in New York City, where the perceived decadence and sleaze fuels his urge for violent action by attempting to liberate a presidential campaign worker and an underage prostitute. Director: Martin Scorsese Writer:
Temple Grandin (2010) ::: 8.3/10 -- TV-PG | 1h 47min | Biography, Drama | TV Movie 6 February 2010 -- A biopic of Temple Grandin, an autistic woman who has become one of the top scientists in the humane livestock handling industry. Director: Mick Jackson Writers: Temple Grandin (based on the book: "Emergence"), Margaret Scariano (based on the book: "Emergence") | 3 more credits Stars:
Terra Formars ::: TV-14 | Animation, Action, Horror | TV Series (2014- ) Episode Guide 27 episodes Terra Formars Poster With the space program attempting to travel to Mars, 21st century scientists were tasked with warming up the planet so that humans could survive on its surface. They came up with an ... S Stars: Ben Diskin, Erica Lindbeck, Peter Lurie
That Girl in Yellow Boots (2010) ::: 6.6/10 -- Not Rated | 1h 43min | Crime, Drama, Mystery | 2 September 2011 (USA) -- A British woman faces challenges while attempting to locate her father in India. Director: Anurag Kashyap Writers: Anurag Kashyap, Kalki Koechlin Stars:
The Adjustment Bureau (2011) ::: 7.0/10 -- PG-13 | 1h 46min | Romance, Sci-Fi, Thriller | 4 March 2011 (USA) -- The affair between a politician and a contemporary dancer is affected by mysterious forces keeping the lovers apart. Director: George Nolfi Writers: George Nolfi (screenplay), Philip K. Dick (short story "Adjustment
The Aeronauts (2019) ::: 6.6/10 -- PG-13 | 1h 40min | Action, Adventure, Drama | 6 December 2019 (USA) -- A balloon pilot and a scientist find themselves in a fight for survival while attempting to make discoveries in a gas balloon in the 1860s. Director: Tom Harper Writers: Richard Holmes (inspired by the book 'Falling Upwards' by), Tom Harper
The Autopsy of Jane Doe (2016) ::: 6.8/10 -- R | 1h 26min | Horror, Mystery, Thriller | 21 December 2016 (USA) -- A father and son, both coroners, are pulled into a complex mystery while attempting to identify the body of a young woman, who was apparently harboring dark secrets. Director: Andr vredal Writers:
The BFG (2016) ::: 6.4/10 -- PG | 1h 57min | Adventure, Family, Fantasy | 1 July 2016 (USA) -- An orphan little girl befriends a benevolent giant who takes her to Giant Country, where they attempt to stop the man-eating giants that are invading the human world. Director: Steven Spielberg Writers:
The Bourne Identity (2002) ::: 7.9/10 -- PG-13 | 1h 59min | Action, Mystery, Thriller | 14 June 2002 (USA) -- A man is picked up by a fishing boat, bullet-riddled and suffering from amnesia, before racing to elude assassins and attempting to regain his memory. Director: Doug Liman Writers:
The Boys in the Band (1970) ::: 7.6/10 -- R | 1h 58min | Drama | 17 March 1970 (USA) -- Tempers fray and true selves are revealed when a heterosexual accidentally intrudes on a homosexual party. Director: William Friedkin Writers: Mart Crowley (play), Mart Crowley (screenplay)
The Cameraman (1928) ::: 8.1/10 -- Not Rated | 1h 16min | Comedy, Drama, Family | 22 September 1928 (USA) -- Hopelessly in love with a woman working at MGM Studios, a clumsy man attempts to become a motion picture cameraman to be close to the object of his desire. Directors: Edward Sedgwick, Buster Keaton (uncredited) Writers: Clyde Bruckman (story by), Lew Lipton (story by) | 1 more credit Stars:
The Comeback ::: TV-MA | 30min | Comedy | TV Series (20052014) -- An ex A-list celebrity attempts to rekindle the flame of her once prominent acting career with nothing but a camera crew and some determination. Creators:
The Crucible (1996) ::: 6.8/10 -- PG-13 | 2h 4min | Drama, History | 27 November 1996 (USA) -- A Salem resident attempts to frame her ex-lover's wife for being a witch in the middle of the 1692 witchcraft trials. Director: Nicholas Hytner Writers: Arthur Miller (play), Arthur Miller (screenplay)
The Cup (1999) ::: 7.0/10 -- Phorpa (original title) -- The Cup Poster -- While the soccer World Cup is being played in France, two young Tibetan refugees arrive at a monastery/boarding school in exile in India. Its atmosphere of serene contemplation is somewhat ... S Director: Khyentse Norbu Writer:
The Cutting Edge (1992) ::: 6.9/10 -- PG | 1h 41min | Comedy, Drama, Romance | 27 March 1992 (USA) -- A temperamental figure skater and a former hockey player try to win Olympic gold as a figure skating pairs team. Director: Paul Michael Glaser (as Paul M. Glaser) Writer: Tony Gilroy
The Darjeeling Limited (2007) ::: 7.2/10 -- R | 1h 31min | Adventure, Comedy, Drama | 26 October 2007 (USA) -- A year after their father's funeral, three brothers travel across India by train in an attempt to bond with each other. Director: Wes Anderson Writers: Wes Anderson, Roman Coppola | 1 more credit
The Daughter (2015) ::: 6.6/10 -- 14A | 1h 36min | Drama | 27 January 2017 (USA) -- The story follows a man who returns home to discover a long-buried family secret, and whose attempts to put things right threaten the lives of those he left home years before. Director: Simon Stone Writers:
The Day of the Locust (1975) ::: 7.0/10 -- R | 2h 24min | Drama, Thriller | 12 June 1975 (UK) -- An art director in the 1930s falls in love and attempts to make a young woman an actress despite Hollywood who wants nothing to do with her because of her problems with an estranged man and her alcoholic father. Director: John Schlesinger Writers: Nathanael West (novel), Waldo Salt (screenplay) Stars:
The Departed (2006) ::: 8.5/10 -- R | 2h 31min | Crime, Drama, Thriller | 6 October 2006 (USA) -- An undercover cop and a mole in the police attempt to identify each other while infiltrating an Irish gang in South Boston. Director: Martin Scorsese Writers: William Monahan (screenplay), Alan Mak | 1 more credit
The Detour ::: TV-MA | 30min | Adventure, Comedy | TV Series (20162019) -- A contemporary father takes his family on a road trip across America, but a set of crazy, unforeseen circumstances causes them to end up on the run from the FBI. Creators:
The Devil Is a Woman (1935) ::: 7.0/10 -- Approved | 1h 19min | Comedy, Drama, Romance | 23 April 1935 (USA) -- A young man is warned by a captain about a temptress; nonetheless, he finds himself falling in love with her. Director: Josef von Sternberg Writers: Pierre Lous (novel) (as Pierre Louys), John Dos Passos (adaptation) | 2 more credits Stars:
The Discovery (2017) ::: 6.3/10 -- TV-MA | 1h 42min | Drama, Romance, Sci-Fi | 31 March 2017 (USA) -- Two years after the afterlife is scientifically proven, a man attempts to help a young woman break away from her dark past. Director: Charlie McDowell Writers: Charlie McDowell, Justin Lader
The Docks of New York (1928) ::: 7.5/10 -- Not Rated | 1h 16min | Crime, Drama, Film-Noir | 29 September 1928 -- The Docks of New York Poster A blue-collar worker on New York's depressed waterfront finds his life changed after he saves a woman attempting suicide. Director: Josef von Sternberg Writers: Jules Furthman (story and screenplay), John Monk Saunders (suggested by "The Dock Walloper" by) | 1 more credit
The Emperor's Club (2002) ::: 6.9/10 -- PG-13 | 1h 49min | Drama | 22 November 2002 (USA) -- An idealistic prep school teacher attempts to redeem an incorrigible student. Director: Michael Hoffman Writers: Ethan Canin (short story "The Palace Thief"), Neil Tolkin (screenplay)
The Emperor's New School ::: TV-G | 30min | Animation, Short, Adventure | TV Series (20062008) Continuation of 2000's The Emperor's New Groove, showcasing Kuzco's attempts to graduate from his kingdom's school, and his former advisor Yzma's evil attempts to keep him from his goal. Creator: Mark Dindal Stars:
The Finest Hours (2016) ::: 6.8/10 -- PG-13 | 1h 57min | Action, Drama, History | 29 January 2016 (USA) -- The Coast Guard makes a daring rescue attempt off the coast of Cape Cod after a pair of oil tankers are destroyed during a blizzard in 1952. Director: Craig Gillespie Writers: Scott Silver (screenplay), Paul Tamasy (screenplay) | 3 more credits
The Flowers of War (2011) ::: 7.6/10 -- Jin ling shi san chai (original title) -- The Flowers of War Poster -- An American finds refuge during the 1937 Japanese invasion of Nanking in a church with a group of women. Posing as a priest, he attempts to lead the women to safety. Director: Yimou Zhang Writers:
The Funeral (1996) ::: 6.6/10 -- R | 1h 39min | Crime, Drama | 1 November 1996 (USA) -- After the funeral of one of their own, a criminal family decides to embark on an emotionally unnerving journey in an attempt to exact bloody revenge. Director: Abel Ferrara Writer: Nicholas St. John Stars:
The Gentlemen (2019) ::: 7.8/10 -- R | 1h 53min | Action, Comedy, Crime | 24 January 2020 (USA) -- An American expat tries to sell off his highly profitable marijuana empire in London, triggering plots, schemes, bribery and blackmail in an attempt to steal his domain out from under him. Director: Guy Ritchie Writers:
The Golden Voyage of Sinbad (1973) ::: 6.8/10 -- G | 1h 45min | Action, Adventure, Fantasy | 25 January 1974 (UK) -- Sinbad and the vizier of Marabia, followed by evil magician Koura, seek the three golden tablets that can gain them access to the ancient temple of the Oracle of All Knowledge. Director: Gordon Hessler Writers:
The Good Thief (2002) ::: 6.5/10 -- R | 1h 49min | Action, Crime, Drama | 25 April 2003 (USA) -- An aging gambler on a losing streak attempts to rob a casino in Monte Carlo. But someone's already tipped off the cops before he even makes a move. Director: Neil Jordan Writers:
The Great British Baking Show ::: The Great British Bake Off (original tit ::: TV-PG | 1h | Reality-TV | TV Series (2010 ) -- Bakers attempt three challenges each week trying to impress the judges enough to go through to the next round and eventually are crowned Britain's best amateur baker. Stars:
The Grim Adventures of Billy & Mandy ::: Grim & Evil (original tit ::: TV-Y7-FV | 30min | Animation, Adventure, Comedy | TV Series (20012007) -- The ill-tempered Grim Reaper gets into a wager that forces him to become the life-long companions of two scheming youngsters after he loses. Creator:
The Hallelujah Trail (1965) ::: 6.6/10 -- Approved | 2h 45min | Comedy, Western | 23 June 1965 (USA) -- On its way to Denver, a cargo of whiskey destined for the miners, is sought after by the Temperance League, the U.S. Cavalry, the local Indians and the miners themselves. Director: John Sturges Writers:
The Hollow ::: TV-Y7-FV | 24min | Animation, Drama, Family | TV Series (20182020) -- Three teen strangers awaken in a dangerous world and try to make sense of what connection they have to each other as they attempt to make it out alive. Creators:
The Incredible Hulk (2008) ::: 6.7/10 -- PG-13 | 1h 52min | Action, Adventure, Sci-Fi | 13 June 2008 (USA) -- Bruce Banner, a scientist on the run from the U.S. Government, must find a cure for the monster he turns into whenever he loses his temper. Director: Louis Leterrier Writers: Zak Penn (screenplay), Zak Penn (screen story) | 2 more credits
The International (2009) ::: 6.5/10 -- R | 1h 58min | Action, Crime, Drama | 13 February 2009 (USA) -- An Interpol agent attempts to expose a high-profile financial institution's role in an international arms dealing ring. Director: Tom Tykwer Writer: Eric Warren Singer
The Last Supper (1995) ::: 6.8/10 -- R | 1h 32min | Comedy, Crime, Drama | 5 April 1996 (USA) -- A group of idealistic, but frustrated, liberals succumb to the temptation of murdering rightwing pundits for their political beliefs. Director: Stacy Title Writer: Dan Rosen (screenplay) Stars:
The Last Temptation of Christ (1988) ::: 7.5/10 -- R | 2h 44min | Drama | 12 August 1988 (Canada) -- The life of Jesus Christ, his journey through life as he faces the struggles all humans do, and his final temptation on the cross. Director: Martin Scorsese Writers: Nikos Kazantzakis (novel), Paul Schrader (screenplay)
The Ledge (2011) ::: 6.5/10 -- R | 1h 41min | Drama, Romance, Thriller | 26 May 2011 (Belarus) -- A police officer looks to talk down a young man lured by his lover's husband to the ledge of a high rise, where he has one hour to contemplate a fateful decision. Director: Matthew Chapman Writer:
The Legend of Bagger Vance (2000) ::: 6.7/10 -- PG-13 | 2h 6min | Drama, Fantasy, Sport | 3 November 2000 (USA) -- A down-and-out golfer attempts to recover his game and his life with help from a mystical caddy. Director: Robert Redford Writers: Steven Pressfield (novel), Jeremy Leven (screenplay)
The Lego Star Wars Holiday Special (2020) ::: 6.4/10 -- TV-G | 44min | Animation, Action, Adventure | TV Movie 17 November 2020 -- Rey leaves her friends to prepare for Life Day as she sets off on an adventure to gain a deeper knowledge of the Force. At a mysterious temple, she is hurled into a cross-timeline adventure. Will she make it back in time for Life Day? Director: Ken Cunningham Writers:
The Little Mermaid (1989) ::: 7.6/10 -- G | 1h 23min | Animation, Family, Fantasy | 17 November 1989 (USA) -- A mermaid princess makes a Faustian bargain in an attempt to become human and win a prince's love. Directors: Ron Clements, John Musker Writers: John Musker, Ron Clements | 5 more credits
The Man with the Golden Gun (1974) ::: 6.8/10 -- PG | 2h 5min | Action, Adventure, Thriller | 20 December 1974 (USA) -- James Bond is targeted by the world's most expensive assassin, while he attempts to recover sensitive solar cell technology that is being sold to the highest bidder. Director: Guy Hamilton Writers:
The Middle ::: TV-PG | 22min | Comedy | TV Series (20092018) -- The daily mishaps of a married woman and her semi-dysfunctional family and their attempts to survive life in general in the town of Orson, Indiana. Creators:
The Monster Squad (1987) ::: 7.1/10 -- PG-13 | 1h 19min | Action, Comedy, Fantasy | 14 August 1987 (USA) -- A young group of monster fanatics attempt to save their hometown from Count Dracula and his monsters. Director: Fred Dekker Writers: Shane Black, Fred Dekker
The Musketeers ::: TV-14 | 55min | Adventure, Drama | TV Series (20142016) -- Set on the streets of 17th-century Paris, "The Musketeers" gives a contemporary take on the classic story about a group of highly trained soldiers and bodyguards assigned to protect King and country. Creator:
The Naked Gun: From the Files of Police Squad! (1988) ::: 7.6/10 -- PG-13 | 1h 25min | Comedy, Crime | 2 December 1988 (USA) -- Incompetent police Detective Frank Drebin must foil an attempt to assassinate Queen Elizabeth II. Director: David Zucker Writers: Jerry Zucker, Jim Abrahams | 5 more credits
The Negotiator (1998) ::: 7.3/10 -- R | 2h 20min | Action, Crime, Drama | 29 July 1998 (USA) -- In a desperate attempt to prove his innocence, a skilled police negotiator accused of corruption and murder takes hostages in a government office to gain the time he needs to find the truth. Director: F. Gary Gray Writers:
The Nightmare Before Christmas (1993) ::: 8.0/10 -- PG | 1h 16min | Animation, Family, Fantasy | 29 October 1993 (USA) -- Jack Skellington, king of Halloween Town, discovers Christmas Town, but his attempts to bring Christmas to his home causes confusion. Director: Henry Selick Writers: Tim Burton (story and characters), Michael McDowell (adaptation) | 1
The Ninth Configuration (1980) ::: 7.0/10 -- R | 1h 58min | Comedy, Drama, Horror | 29 February 1980 (USA) -- A former marine arrives at a mental asylum housed in a remote castle to run it. There he attempts to rehabilitate the patients by letting them act out their craziest fantasies and desires. Director: William Peter Blatty Writers: William Peter Blatty (novel), William Peter Blatty (screenplay) Stars:
The Noose (1958) ::: 7.7/10 -- Petla (original title) -- The Noose Poster One day in the life of an alcohol addict. With the help of his girlfriend Krysia, Kuba attempts to regain control of his life. But when she's at work, Kuba is home alone, and it becomes hard not to resist the temptation. Director: Wojciech Has (as Wojciech J. Has) Writers: Marek Hlasko (story), Wojciech Has (story) (as Wojciech J. Has) | 1
The Normal Heart (2014) ::: 7.9/10 -- TV-MA | 2h 12min | Biography, Drama, History | TV Movie 25 May 2014 -- A gay activist attempts to raise H.I.V. and A.I.D.S. awareness during the early 1980s. Director: Ryan Murphy Writers: Larry Kramer (screenplay), Larry Kramer (play)
The Paper (1994) ::: 6.7/10 -- R | 1h 52min | Comedy, Drama | 25 March 1994 (USA) -- New York City tabloid editor Henry's faced with tough decisions while he faces several serious life challenges, and a tempting job offer. Director: Ron Howard Writers: David Koepp, Stephen Koepp
The Perfect Host (2010) ::: 6.8/10 -- R | 1h 33min | Comedy, Crime, Thriller | 7 May 2011 (Japan) -- An on-the-run convict looking for temporary cover finds it at the house of a very colorful character. Director: Nick Tomnay Writers: Nick Tomnay, Krishna Jones
The Prince and the Showgirl (1957) ::: 6.5/10 -- PG | 1h 55min | Comedy, Romance | 13 June 1957 (USA) -- An American showgirl becomes entangled in political intrigue when the Prince Regent of a foreign country attempts to seduce her. Director: Laurence Olivier Writers: Terence Rattigan (by), Terence Rattigan (screenplay)
The Private Life of Sherlock Holmes (1970) ::: 7.1/10 -- PG-13 | 2h 5min | Adventure, Comedy, Crime | 29 October 1970 (USA) -- When a bored Holmes eagerly takes the case of Gabrielle Valladon after an attempt on her life, the search for her missing husband leads to Loch Ness and the legendary monster. Director: Billy Wilder Writers:
The Quiet Earth (1985) ::: 6.8/10 -- R | 1h 31min | Drama, Mystery, Sci-Fi | 18 October 1985 (USA) -- A man named Zac Hobson awakens to find himself alone in the world. In a desperate attempt to search for others, he finds only two who have their own agenda. Director: Geoff Murphy (as Geoffrey Murphy) Writers:
The Quiet Man (1952) ::: 7.7/10 -- Passed | 2h 9min | Comedy, Drama, Romance | 14 September 1952 (USA) -- A retired American boxer returns to the village of his birth in Ireland, where he falls for a spirited redhead whose brother is contemptuous of their union. Director: John Ford Writers:
The Railway Children (1970) ::: 7.3/10 -- G | 1h 49min | Drama, Family | 22 December 1970 (UK) -- After the enforced absence of their father, three children move with their mother to Yorkshire, where during their adventures they attempt to discover the reason for his disappearance. Director: Lionel Jeffries Writers: E. Nesbit (from the celebrated novel by), Lionel Jeffries (screenplay) Stars:
The Red Sea Diving Resort (2019) ::: 6.6/10 -- Operation Brothers (original title) -- The Red Sea Diving Resort Poster -- Israel's Mossad agents attempt to rescue Ethiopian Jewish refugees in Sudan in 1979. Director: Gideon Raff Writer:
There Was a Crooked Man... (1970) ::: 7.0/10 -- R | 2h 6min | Comedy, Western | 19 September 1970 (France) -- A charming but totally ruthless criminal is sent to a remote Arizona prison. He enlists the help of his cellmates in an escape attempt with the promise of sharing his hidden loot. Director: Joseph L. Mankiewicz Writers:
The Roaring Twenties (1939) ::: 8.0/10 -- Passed | 1h 46min | Crime, Drama, Film-Noir | 28 October 1939 (USA) -- Three men attempt to make a living in Prohibitionist America after returning home from fighting together in World War I. Director: Raoul Walsh Writers: Jerry Wald (screen play), Richard Macaulay (screen play) | 2 more
The Serpent's Egg (1977) ::: 6.7/10 -- R | 1h 59min | Drama, Mystery, Thriller | 15 February 1978 (USA) -- Berlin, 1923. Following the suicide of his brother, American circus acrobat Abel Rosenberg attempts to survive while facing unemployment, depression, alcoholism and the social decay of Germany during the Weimar Republic. Director: Ingmar Bergman Writer: Ingmar Bergman (a film by)
The Seven Year Itch (1955) ::: 7.1/10 -- Not Rated | 1h 45min | Comedy, Romance | 29 July 1955 (UK) -- When his family goes away for the summer, a hitherto faithful husband with an overactive imagination is tempted by a beautiful neighbbor. Director: Billy Wilder Writers: Billy Wilder (screenplay), George Axelrod (screenplay) | 1 more
The Sheltering Sky (1990) ::: 6.8/10 -- R | 2h 18min | Adventure, Drama | 12 December 1990 (USA) -- An American couple travel abroad to revitalize their relationship. But as the trip drags on, their attempt at recovering what they once had seems futile. Director: Bernardo Bertolucci Writers:
The Spanish Prisoner (1997) ::: 7.1/10 -- PG | 1h 50min | Drama, Mystery, Thriller | 15 May 1998 (USA) -- An employee of a corporation with a lucrative secret process is tempted to betray it. But there's more to it than that. Director: David Mamet Writer: David Mamet
The Square (2017) ::: 7.2/10 -- R | 2h 31min | Comedy, Drama | 25 August 2017 (Sweden) -- A prestigious Stockholm museum's chief art curator finds himself in times of both professional and personal crisis as he attempts to set up a controversial new exhibit. Director: Ruben stlund Writer:
The Steel Helmet (1951) ::: 7.4/10 -- Approved | 1h 25min | Action, Drama, War | 2 February 1951 (USA) -- A ragtag group of American stragglers battles against superior Communist troops in an abandoned Buddhist temple during the Korean War. Director: Samuel Fuller Writer: Samuel Fuller Stars:
The Strawberry Blonde (1941) ::: 7.3/10 -- Passed | 1h 39min | Comedy, Music, Romance | 22 February 1941 (USA) -- Quick-tempered yet likable Biff Grimes falls for the beautiful Virginia Brush, but he is not the only young man in the neighborhood who is smitten with her. Director: Raoul Walsh Writers:
The Sugarland Express (1974) ::: 6.8/10 -- PG | 1h 50min | Crime, Drama | 29 May 1974 (Sweden) -- A woman attempts to reunite her family by helping her husband escape prison and together kidnapping their son. But things don't go as planned when they are forced to take a police hostage on the road. Director: Steven Spielberg Writers:
The Terminal (2004) ::: 7.4/10 -- PG-13 | 2h 8min | Comedy, Drama, Romance | 18 June 2004 (USA) -- An Eastern European tourist unexpectedly finds himself stranded in JFK airport, and must take up temporary residence there. Director: Steven Spielberg Writers: Andrew Niccol (story), Sacha Gervasi (story) | 2 more credits
The Whip and the Body (1963) ::: 6.8/10 -- La frusta e il corpo (original title) -- The Whip and the Body Poster The ghost of a sadistic nobleman attempts to rekindle his romance with his terrorized, masochistic former lover, who is unwillingly affianced to his brother. Director: Mario Bava (as John M. Old) Writers: Ernesto Gastaldi (story and screenplay) (as Julian Berry), Ugo Guerra (story and screenplay) (as Robert Hugo) | 1 more credit
The Woodsman (2004) ::: 7.2/10 -- R | 1h 27min | Drama | 2005 (Peru) -- A child molester returns to his hometown after 12 years in prison and attempts to start a new life. Director: Nicole Kassell Writers: Steven Fechter (play), Nicole Kassell (screenplay) | 1 more credit
The World's End (2013) ::: 7.0/10 -- R | 1h 49min | Comedy, Sci-Fi | 23 August 2013 (USA) -- Five friends who reunite in an attempt to top their epic pub crawl from twenty years earlier unwittingly become humanity's only hope for survival. Director: Edgar Wright Writers:
Thieves' Highway (1949) ::: 7.6/10 -- Not Rated | 1h 34min | Drama, Film-Noir, Thriller | 10 October 1949 -- Thieves' Highway Poster A war veteran turned truck driver attempts to avenge the crippling and robbing of his father at the hands of an amoral produce scofflaw. Director: Jules Dassin Writers: A.I. Bezzerides (screen play), A.I. Bezzerides (based on his novel: "Thieves' Market")
Things to Come (1936) ::: 6.7/10 -- Not Rated | 1h 40min | Drama, Sci-Fi, War | 14 September 1936 (UK) -- The story of a century: a decades-long second World War leaves plague and anarchy, then a rational state rebuilds civilization and attempts space travel. Director: William Cameron Menzies Stars: Raymond Massey, Edward Chapman, Ralph Richardson Watch on Prime Video included with Prime
This Sporting Life (1963) ::: 7.6/10 -- Not Rated | 2h 14min | Drama, Sport | 22 February 1963 (UK) -- Despite success on the field, a rising rugby star senses the emerging emptiness of his life as his inner angst begins to materialize through aggression and brutality, so he attempts to woo his landlady in hopes of finding reason to live. Director: Lindsay Anderson Writers:
Thor: The Dark World (2013) ::: 6.9/10 -- PG-13 | 1h 52min | Action, Adventure, Fantasy | 8 November 2013 (USA) -- When the Dark Elves attempt to plunge the universe into darkness, Thor must embark on a perilous and personal journey that will reunite him with doctor Jane Foster. Director: Alan Taylor Writers:
Thumbsucker (2005) ::: 6.6/10 -- R | 1h 36min | Comedy, Drama | 7 October 2005 (USA) -- Justin throws himself and everyone around him into chaos when he attempts to break free from his addiction to his thumb. Director: Mike Mills Writers: Walter Kirn (novel), Mike Mills
Time and Tide (2000) ::: 6.9/10 -- Shun liu ni liu (original title) -- Time and Tide Poster A streetwise young man becomes a bodyguard to score quick cash. He befriends a disillusioned mercenary determined to begin life anew. They find themselves working together to foil an assassination attempt, but their partnership can't last. Director: Hark Tsui Writers: Koan Hui, Hark Tsui
Time to Leave (2005) ::: 7.1/10 -- Le temps qui reste (original title) -- Time to Leave Poster -- A fashion photographer with terminal cancer elects to die alone, preparing others to live past him rather than prolong the inevitable with chemotherapy or be smothered in sympathy by those who know him. Director: Franois Ozon Writer:
Tokyo Drifter (1966) ::: 7.2/10 -- Tky nagaremono (original title) -- Tokyo Drifter Poster After his gang disbands, a yakuza enforcer looks forward to life outside of organized crime but soon must become a drifter after his old rivals attempt to assassinate him. Director: Seijun Suzuki Writers: Yasunori Kawauchi (author), Yasunori Kawauchi (screenplay)
Totally Spies! ::: TV-Y7 | 22min | Animation, Action, Adventure | TV Series (20012014) -- Three teenage girls from Beverly Hills attempt to balance their lives as high school (later university) students with their undercover work as super-spies, battling an array of bizarre criminals. Creators:
Traffic (2000) ::: 7.6/10 -- R | 2h 27min | Crime, Drama, Thriller | 5 January 2001 (USA) -- A conservative judge is appointed by the President to spearhead America's escalating war against drugs, only to discover that his teenage daughter is a crack addict. Two DEA agents protect an informant. A jailed drug baron's wife attempts to carry on the family business. Director: Steven Soderbergh Writers: Simon Moore (miniseries Traffik), Stephen Gaghan (screenplay)
Trailer Park Boys: Countdown to Liquor Day (2009) ::: 7.4/10 -- R | 1h 42min | Comedy, Crime | 25 September 2009 (Canada) -- The boys return from jail to find the park has deteriorated, with a brand new park being created beside it. They attempt a series of get rich quick schemes and robberies, while a freshly drunk Lahey threatens to derail their plans. Director: Mike Clattenburg Writers: Mike Clattenburg (screenplay), Robb Wells (screenplay) | 3 more credits
Travelers ::: TV-MA | 45min | Drama, Mystery, Sci-Fi | TV Series (2016-2018) Episode Guide 34 episodes Travelers Poster -- Hundreds of years from now, surviving humans discover how to send consciousness back through time, into people of the 21st century, while attempting to change the path of humanity. Creator:
Travelers ::: TV-MA | 45min | Drama, Mystery, Sci-Fi | TV Series (20162018) -- Hundreds of years from now, surviving humans discover how to send consciousness back through time, into people of the 21st century, while attempting to change the path of humanity. Creator:
Tristram Shandy: A Cock and Bull Story (2005) ::: 6.7/10 -- A Cock and Bull Story (original title) -- Tristram Shandy: A Cock and Bull Story Poster -- Director Michael Winterbottom (Northam) attempts to shoot the adaptation of Laurence Sterne's essentially unfilmable novel, "The Life and Opinions of Tristram Shandy, Gentleman." Director: Michael Winterbottom Writers:
True Romance (1993) ::: 7.9/10 -- R | 1h 59min | Crime, Drama, Romance | 10 September 1993 (USA) -- In Detroit, a lonely pop culture geek marries a call girl, steals cocaine from her pimp, and tries to sell it in Hollywood. Meanwhile, the owners of the cocaine, the Mob, track them down in an attempt to reclaim it. Director: Tony Scott Writer:
Tumbbad (2018) ::: 8.3/10 -- Not Rated | 1h 44min | Drama, Fantasy, Horror | 12 October 2018 (India) -- A mythological story about a goddess who created the entire universe. The plot revolves around the consequences when humans build a temple for her first-born. Directors: Rahi Anil Barve, Anand Gandhi | 1 more credit Writers:
Unleashed (2005) ::: 7.0/10 -- R | 1h 43min | Action, Adventure, Crime | 13 May 2005 (USA) -- A man enslaved by the mob since childhood and raised into behaving like a human attack dog escapes his captors and attempts to start a new life. Director: Louis Leterrier Writer: Luc Besson Stars:
Vantage Point (2008) ::: 6.6/10 -- PG-13 | 1h 30min | Action, Crime, Drama | 22 February 2008 (USA) -- The attempted assassination of the American President is told and re-told from several different perspectives. Director: Pete Travis Writer: Barry L. Levy
Vara: A Blessing (2013) ::: 7.4/10 -- Unrated | 1h 36min | Drama | 5 June 2014 (South Korea) -- In rural India, a young woman named LILA and her mother VINATA, a temple dancer wed to a Hindu god, find themselves on the fringes of society, struggling to make ends meet. Director: Khyentse Norbu Writers:
Veronika Decides to Die (2009) ::: 6.4/10 -- R | 1h 43min | Drama, Romance | 20 January 2015 (USA) -- After a frantic suicide attempt, Veronika awakens inside a mysterious mental asylum. Under the supervision of an unorthodox psychiatrist who specializes in controversial treatment, Veronika learns that she has only weeks to live. Director: Emily Young Writers:
Vicky Cristina Barcelona (2008) ::: 7.1/10 -- PG-13 | 1h 36min | Comedy, Drama, Romance | 15 August 2008 (USA) -- Two friends on a summer holiday in Spain become enamored with the same painter, unaware that his ex-wife, with whom he has a tempestuous relationship, is about to re-enter the picture. Director: Woody Allen Writer:
Vision Quest (1985) ::: 6.6/10 -- R | 1h 47min | Drama, Romance, Sport | 15 February 1985 (USA) -- A high school wrestler in Spokane, Washington has trouble focusing on his training regimen when a beautiful young drifter takes up temporary residence at his home. Director: Harold Becker Writers:
Viva la Bam ::: TV-PG | 30min | Comedy, Reality-TV | TV Series (20032006) A show that follows Bam Margera (of Jackass and CKY fame) in his attempts to anger his parents. Unlike CKY or Jackass, Viva La Bam focuses mainly on the torture of Bam's parents and less on harmful stunts. Creators: Bam Margera, Troy Miller
Waitress (2007) ::: 7.0/10 -- PG-13 | 1h 48min | Comedy, Drama, Romance | 25 May 2007 (USA) -- Jenna is a pregnant, unhappily married waitress in the deep south. She meets a newcomer to her town and falls into an unlikely relationship as a last attempt at happiness. Director: Adrienne Shelly Writer:
Waking Ned Devine (1998) ::: 7.3/10 -- Waking Ned (original title) -- Waking Ned Devine Poster -- When a lottery winner dies of shock, his fellow townsfolk attempt to claim the money. Director: Kirk Jones Writer:
Warcraft (2016) ::: 6.8/10 -- PG-13 | 2h 3min | Action, Adventure, Fantasy | 10 June 2016 (USA) -- As an Orc horde invades the planet Azeroth using a magic portal, a few human heroes and dissenting Orcs must attempt to stop the true evil behind this war. Director: Duncan Jones Writers:
War of the Worlds ::: TV-MA | 49min | Drama, Mystery, Sci-Fi | TV Series (2019 ) -- Set in contemporary France, this Anglo-French reimagining of H. G. Wells' classic in the style of Walking Dead follows pockets of survivors forced to team up after an apocalyptic extra-terrestrial strike. Creator:
Weekend at Bernie's (1989) ::: 6.4/10 -- PG-13 | 1h 37min | Adventure, Comedy, Crime | 5 July 1989 (USA) -- Two losers try to pretend that their murdered employer is really alive, leading the hitman to attempt to track him down to finish him off. Director: Ted Kotcheff Writer: Robert Klane
Welcome to the N.H.K. ::: N.H.K ni ykoso! (original tit ::: TV-MA | Animation, Comedy, Drama | TV Series (2006) -- This surreal dramedy follows Satou Tatsuhiro as he attempts to escape the evil machinations of the NHK. Stars:
Welcome to the N.H.K. ::: N.H.K ni ykoso! (original tit ::: TV-MA | Animation, Comedy, Drama | TV Series (2006) Episode Guide 24 episodes Welcome to the N.H.K. Poster -- This surreal dramedy follows Satou Tatsuhiro as he attempts to escape the evil machinations of the NHK. Stars:
Wentworth ::: TV-MA | 45min | Crime, Drama | TV Series (20132021) -- Bea Smith is locked up while awaiting trial for the attempted murder of her husband and must learn how life works in prison. Creators: Reg Watson, Lara Radulovich
Whale Rider (2002) ::: 7.5/10 -- PG-13 | 1h 41min | Drama, Family | 29 August 2003 (USA) -- A contemporary story of love, rejection and triumph as a young Maori girl fights to fulfill a destiny her grandfather refuses to recognize. Director: Niki Caro Writers: Niki Caro, Witi Ihimaera (book)
What About Brian ::: TV-PG | 1h | Comedy, Drama, Romance | TV Series (20062007) -- From the producers of Lost and Alias and the screenwriter of City of Angels and For Love of the Game comes a contemporary, heartwarming ensemble show about a group of supportive friends in ... S Creator:
What's Eating Gilbert Grape (1993) ::: 7.8/10 -- PG-13 | 1h 58min | Drama | 4 March 1994 (USA) -- A young man in a small Midwestern town struggles to care for his mentally-disabled younger brother and morbidly obese mother while attempting to pursue his own happiness. Director: Lasse Hallstrm Writers:
Whirlpool (1950) ::: 6.8/10 -- Approved | 1h 38min | Crime, Drama, Film-Noir | 16 January 1950 -- Whirlpool Poster -- A woman suffering from kleptomania is hypnotized in an attempt to cure her. Soon afterwards, she's found at the scene of a murder with no memory of how she got there, and seemingly no way to prove her innocence. Director: Otto Preminger
White Dog (1982) ::: 7.1/10 -- PG | 1h 30min | Drama, Horror | 7 July 1982 (Brazil) -- A trainer attempts to retrain a vicious dog that's been raised to attack black people. Director: Samuel Fuller Writers: Romain Gary (story), Samuel Fuller (screenplay) | 1 more credit
Wicked City (1987) ::: 6.8/10 -- Yj toshi (original title) -- (USA) Wicked City Poster Two agents, a lady-killer human and a voluptuous demon, attempt to protect a signatory to a peace treaty between the human world and the demon world from radicalized demons. Director: Yoshiaki Kawajiri Writers: Hideyuki Kikuchi (novel) (as Hideyuki Kikuti), Yoshiaki Kawajiri
Wildlife (2018) ::: 6.8/10 -- PG-13 | 1h 45min | Drama | 1 January 2019 (USA) -- A teenage boy must deal with his mother's complicated response after his father temporarily abandons them to take a menial and dangerous job. Director: Paul Dano Writers:
Wings ::: TV-PG | 30min | Comedy, Drama | TV Series (19901997) -- Brothers Brian and Joe Hackett attempt to run an airline on the New England island of Nantucket while surrounded by their various wacky friends and employees. Creators:
Wise Blood (1979) ::: 7.1/10 -- PG | 1h 46min | Comedy, Drama | 17 February 1980 (USA) -- Fresh out of the army, Hazel Motes attempts to open the first Church Without Christ in the small town of Taulkinham. Director: John Huston (as Jhon Huston) Writers: Flannery O'Connor (novel), Benedict Fitzgerald (screenplay) | 1 more
Wolf (2013) ::: 7.3/10 -- Unrated | 2h 2min | Crime, Drama, Thriller | 19 September 2013 -- Wolf Poster -- A promising kickboxer struggles to resist the temptations of a life of crime. Director: Jim Taihuttu Writer:
You're the Worst ::: TV-MA | 30min | Comedy, Drama, Romance | TV Series (20142019) -- Centers on two toxic, self-destructive people who fall in love and attempt a relationship. Creator: Stephen Falk
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convenience portal:
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Savitri -- Savitri extended toc
Savitri Section Map -- 1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa - Aurobindo - Ramakrishna - Maharshi - Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
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last updated: 2022-05-08 06:50:00
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